Sāvatthinidānaṁ.
At Sāvatthi.
Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena parisuddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
At that time, a brahmin named |Saṅgārava::lit. dignified [saṅgārava]| was dwelling in Sāvatthi. He was a believer in |purification through water::cleaning with water [udakasuddhika]|, who sought complete purity through water, living devoted to the practice of going down into the water morning and evening. Then the venerable Ānanda, having dressed early in the morning, took his alms bowl and outer robe and entered Sāvatthi for alms.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena suddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then, having walked for alms in Sāvatthi and having returned from his alms round after the meal, the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down at one side. Seated to one side, the venerable Ānanda said to the Blessed One: “Here, venerable sir, a brahmin named Saṅgārava dwells in Sāvatthi. He is a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening. It would be good, venerable sir, if the Blessed One went to the residence of the brahmin Saṅgārava out of |compassion::benevolence, concern, gentle regard [anukampa]|.” The Blessed One consented in silence.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of the brahmin Saṅgārava. Having arrived, he sat down on the prepared seat. Then the brahmin Saṅgārava approached the Blessed One; having drawn near, he exchanged greetings with the Blessed One.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho saṅgāravaṁ brāhmaṇaṁ bhagavā etadavoca: “saccaṁ kira tvaṁ, brāhmaṇa, udakasuddhiko, udakena suddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?
After the exchange of courteous and polite conversation, he sat down to one side. While the brahmin Saṅgārava was seated to one side, the Blessed One said to him: “Is it true, brahmin, that you are a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening?”
“Evaṁ, bho gotama”.
“Yes, sir Gotama.”
“Kiṁ pana tvaṁ, brāhmaṇa, atthavasaṁ sampassamāno udakasuddhiko, udakasuddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?
“But seeing what |benefit::advantage [atthavasa]|, brahmin, are you a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening?”
“Idha me, bho gotama, yaṁ divā pāpakammaṁ kataṁ hoti, taṁ sāyaṁ nhānena pavāhemi, yaṁ rattiṁ pāpakammaṁ kataṁ hoti taṁ pātaṁ nhānena pavāhemi. Imaṁ khvāhaṁ, bho gotama, atthavasaṁ sampassamāno udakasuddhiko, udakena suddhiṁ paccemi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharāmī”ti.
“Here, sir Gotama, whatever |wrongdoing::a censurable deed (intention, speech, or act) to be avoided; includes subtle lapses as well as grave offenses, and is understood more fully through investigation and reflection; (here) punishable wrongdoing; a criminal misdeed [pāpakamma]| I commit during the day, I wash it away by bathing in the evening; whatever wrongdoing I commit during the night, I wash it away by bathing in the morning. Seeing this benefit, sir Gotama, I am a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening.”
“Dhammo rahado brāhmaṇa sīlatittho,
Anāvilo sabbhi sataṁ pasattho;
Yattha have vedaguno sinātā,
Anallagattāva taranti pāran”ti.
“The Dhamma is a lake, brahmin, |with banks of ethical conduct::shored by morality [sīlatittha]|,
|tranquil::still, serene [anāvila]|, praised by the good;
where truly the |one with perfect knowledge::one who has complete understanding [vedagū]| bathes,
and crosses to the far shore with dry limbs.”
Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, the brahmin Saṅgārava said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May sir Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”
At Sāvatthi.
At that time, a brahmin named |Saṅgārava::lit. dignified [saṅgārava]| was dwelling in Sāvatthi. He was a believer in |purification through water::cleaning with water [udakasuddhika]|, who sought complete purity through water, living devoted to the practice of going down into the water morning and evening. Then the venerable Ānanda, having dressed early in the morning, took his alms bowl and outer robe and entered Sāvatthi for alms.
Then, having walked for alms in Sāvatthi and having returned from his alms round after the meal, the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down at one side. Seated to one side, the venerable Ānanda said to the Blessed One: “Here, venerable sir, a brahmin named Saṅgārava dwells in Sāvatthi. He is a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening. It would be good, venerable sir, if the Blessed One went to the residence of the brahmin Saṅgārava out of |compassion::benevolence, concern, gentle regard [anukampa]|.” The Blessed One consented in silence.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of the brahmin Saṅgārava. Having arrived, he sat down on the prepared seat. Then the brahmin Saṅgārava approached the Blessed One; having drawn near, he exchanged greetings with the Blessed One.
After the exchange of courteous and polite conversation, he sat down to one side. While the brahmin Saṅgārava was seated to one side, the Blessed One said to him: “Is it true, brahmin, that you are a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening?”
“Yes, sir Gotama.”
“But seeing what |benefit::advantage [atthavasa]|, brahmin, are you a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening?”
“Here, sir Gotama, whatever |wrongdoing::a censurable deed (intention, speech, or act) to be avoided; includes subtle lapses as well as grave offenses, and is understood more fully through investigation and reflection; (here) punishable wrongdoing; a criminal misdeed [pāpakamma]| I commit during the day, I wash it away by bathing in the evening; whatever wrongdoing I commit during the night, I wash it away by bathing in the morning. Seeing this benefit, sir Gotama, I am a believer in purification through water, who seeks complete purity through water, living devoted to the practice of going down into the water morning and evening.”
“The Dhamma is a lake, brahmin, |with banks of ethical conduct::shored by morality [sīlatittha]|,
|tranquil::still, serene [anāvila]|, praised by the good;
where truly the |one with perfect knowledge::one who has complete understanding [vedagū]| bathes,
and crosses to the far shore with dry limbs.”
When this was said, the brahmin Saṅgārava said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May sir Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”
Sāvatthinidānaṁ.
Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena parisuddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena suddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho saṅgāravaṁ brāhmaṇaṁ bhagavā etadavoca: “saccaṁ kira tvaṁ, brāhmaṇa, udakasuddhiko, udakena suddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?
“Evaṁ, bho gotama”.
“Kiṁ pana tvaṁ, brāhmaṇa, atthavasaṁ sampassamāno udakasuddhiko, udakasuddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?
“Idha me, bho gotama, yaṁ divā pāpakammaṁ kataṁ hoti, taṁ sāyaṁ nhānena pavāhemi, yaṁ rattiṁ pāpakammaṁ kataṁ hoti taṁ pātaṁ nhānena pavāhemi. Imaṁ khvāhaṁ, bho gotama, atthavasaṁ sampassamāno udakasuddhiko, udakena suddhiṁ paccemi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharāmī”ti.
“Dhammo rahado brāhmaṇa sīlatittho,
Anāvilo sabbhi sataṁ pasattho;
Yattha have vedaguno sinātā,
Anallagattāva taranti pāran”ti.
Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.