Majjhima Nikaya Central Sutra 7. Fabric Example Sutra (Vatthùpama sutta) Thus I heard. At one time the Blessed One was at Savatthi, at Jetavana, in Anathapindika's garden. At that time the World-Honored One called the monks: "Monks." --"Venerable sir", those bhikkhus obeyed the Blessed One. The Blessed One said this:--Monks, like a dirty, dusty cloth, a dyer dips that cloth in one dye or another - either green, or yellow, or red, or purple - the fabric will get a bad dye, it will get an unclean dye. Why? Monks, because the cloth is not clean. Likewise, bhikkhus, the evil realm awaits a defiled mind. Monks, like a pure, clean cloth, If a dyer dips the cloth in one dye or another - or blue, or yellow, or red, or purple, the fabric will be dyed well, it will be dyed clean. Why? Monks, because the cloth is clean. In the same way, bhikkhus, the good realm awaits a mind that is not defiled. And what, bhikkhus, are the defilements of the mind? Covetousness, wrong greed is the defilement of the mind, anger is the defilement of the mind, anger is the defilement of the mind, hatred is the defilement of the mind, falsehood, harm, envy, lust, greed, deception, Resilience, impulsiveness, arrogance, arrogance, and distraction are defilements of the mind. The Male-stilts, Female-stilts who think: "Greed, wrong greed is the defilement of the mind" and after knowing that, he cut off the desire, the evil greed of the mind; think: "Angry is the defilement of the mind", and after knowing that, he eliminated anger, the defilement of the mind; angry... hatred... false falsehoods... harm, envy, greed, dishonesty, when stalking... stubborn... quick-witted... conceited... too conceited... arrogant; If he thinks, "Distractedness is the defilement of the mind," then, having known that, he eliminates distraction, the defilement of the mind. When, bhikkhus, a bhikkhu knows: 'Greed and evil greed are the defilements of the mind,' lust, lust, and defilements of the mind are eradicated, ... hatred... indignation.. .. conceited... arrogant; when a bhikkhu knows: 'Disengagement is the defilement of the mind', and the defilement of the mind is eliminated, that bhikkhu attains absolute confidence in the Buddha: He is the World Honored One, A. -la-han, Right Enlightenment, Perfection of Wisdom, Well-Being, World-Speaker, Master of Master, Supreme Being, Master of Heaven and Humanity, Buddha, World-Honored One. He attains absolute confidence in the Dharma: the Dharma is well expounded by the Blessed One, is practical in the present, has no time, comes to see, is capable of ascending, and is understood by the wise. He achieved absolute trust for the Sangha: Wonderful conduct is the Sangha, the disciples of the Blessed One; Direct conduct is the Sangha, disciples of the Blessed One; As the conduct is the Sangha, disciples of the Blessed One; Righteous conduct is the Sangha, disciples of the Blessed One. That is, four pairs of eight. The Sangha, the disciples of the Blessed One, are worthy of reverence, of respect, of offerings, of clasped hands, the unsurpassed field of merit in the world. At this stage, for him there is renunciation, cessation, liberation, cessation, renunciation. He thought to himself, "I have attained absolute confidence in the Blessed One," and attained the meaning of faith and faith in the Dharma. evidence is gleefully related to the Dharma; from joy, rejoicing; from joy, the body is despised; body contempt, feeling of being happy; with happy feeling, the mind is meditating. He thinks to himself: "I have achieved absolute confidence in the Dharma", and have attained the meaning of trust, of the faith of the Dharma, of the joy of relating to the Dharma; from joy, rejoicing; from joy, the body is despised; body contempt, feeling of being happy; with bliss, the mind is meditating. He thinks to himself: "I have achieved absolute confidence in the Sangha", and have attained the meaning of trust, of the faith of the Dharma, of the joy of relating to the Dharma; from joyful rejoicing; from joy, the body is contemptuous of peace, the body of peace, the feeling of being happy; with happy feeling, the mind is meditating. He thinks to himself, "At this stage, for me, there is relinquishment, cessation, liberation, cessation, transform one direction with a mind that is connected with words, so is the second, so is the third, and so is the fourth. Thus, throughout the world, above and below, all regions, and all boundless, he abides pervasively with a mind entwined with loving-kindness, generous, boundless, without hatred, without anger. He abides, transforms in one direction with a mind that is bound with compassion... (as above)... with a mind that is associated with joy... (as above)... equanimity, likewise the second, likewise the third, likewise the fourth. Thus, throughout the world, above and below, all regions, and all boundless, he abides pervasively with a mind that is entwined with equanimity, of boundless generosity, without hatred, without aversion. He knows: "There is this, there is the low, there is the sublime, there is liberation beyond perception". Because he knows thus, sees thus, The mind is liberated from the taint of desire, the mind is liberated from the taint of existence, the mind is liberated from the taint of ignorance. With regard to the liberated self, wisdom arises: "I am liberated, my birth has ended, the holy life has been accomplished, what should have been done has been done, there is no going back to this state." Monks, that bhikkhu is called a bhikkhu who has been bathed with inner cleansing. At that time, the brahmin Sundarika Bharadvaja was sitting not far from the Blessed One. Then the brahmin Sundarika Bharadvaja said to the Blessed One: -- Did venerable Gotama go to the Bahuka River to bathe? -- What is the Bahuka River, brahmin? What benefit does the Bahuka River do? -- Venerable Gotama, the Bahuka River is considered by many to be capable of liberation. Venerable Gotama, the Bahuka River is considered by many to be capable of bringing merit. And many people have washed away their negative karma in the Bahuka River. Then the Blessed One uttered the following verses to the brahmin Sundarika Bharadvaja: In the Bahukà River At Adhikakka, At both the Gayà and Sundarika Rivers, At Sarassatì And at Payana, At Bahumatì, Even though fools often bathe, Evil deeds do not wash. Sundarika River What can be done? What does Payaga do? The whole Bahuka River? It is impossible to wash away the black karma of the evildoers. For those who live pure, Every day is good, For those who live pure, Every day is good, Every day is pure, Every day is pure, Always accomplishes good deeds. This Brahmin, One should only bathe here, For all living beings to live in peace. If you don't tell lies, If you don't harm sentient beings, If you don't take what you don't give, If you have faith, don't be greedy, What do you do when you go to Gayà, Gaya a well? When he heard this, the brahmin Sundarika Bharadvaja said to the Blessed One: -- How wonderful, Venerable Gotama! Miraculously, Venerable Gotama! Venerable Gotama, like a man who raises what has fallen, reveals what is hidden, shows the way to those who are lost, brings light into the darkness, so that those with eyes may see colors . In the same way, the Dharma has been presented by the Venerable Gotama by many means. Now I take refuge in Venerable Gotama, take refuge in the Dharma, and take refuge in the Sangha. May I be ordained with Venerable Gotama! I wish you a great life! The brahmin Sundarika Bharadvaja was ordained with the Blessed One and received great ordination. For a short time after receiving the great ordination, Venerable Bharadvaja lived alone, without distraction, ardent and diligent, and soon after realizing himself with superior knowledge, attained and abided in the present, without the ultimate goal of the holy life, but for this purpose the good men left home, renounced the family, and lived without family. He won the tri: " Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no going back to this state.” Thus, Venerable Bharadvaja became an Arahant again Majjhima Nikaya 7 1. Thus Once, the Blessed One was staying at Savatthi, in Jeta Grove, the monastery of Anathapindika.There he said to the monks thus: "Monks." - "Venerable Sir." , they replied. The Buddha said this: 2. "Monks, suppose a cloth is stained and dirty, and a dyer dips it in some kind of dye, whether blue or yellow. or red or pink, the dye will deteriorate and have an impure color. And why is that so? Since the cloth is unclean, so too, bhikkhus, when the mind is unclean,[1 ] can expect an unhappy destination [in a future life]. "Monks, suppose a cloth is clean and bright, and a dyer dips it in some dye, whether blue or yellow or red or pink, it will dye well and have a pure color. And why is that? Because In the same way, bhikkhus, when the mind is not defiled, can expect a happy destination [in a future life]. 3. "And, bhikkhus, is it not the defilement of the mind? [ 2 ] (1) Greed and unrighteous greed are the defilements of the mind; (2) malice is the defilement of the mind; (3. ) Anger is an impurity of the mind; (4) hostility ... (5) slander ... (6) domineering ... (7) envy ... (8) envy ... (9) hypocritical ... (10) deceitful ... (11) obstinate ... (12) claim to ... (13) conceited ... (14) arrogant ... ( 15) frivolous ... (16) carelessness is the defilement of the mind [ 3 ] 4. "Know well, bhikkhus, greed and unrighteous greed defile the mind, monastics leave them. [4] Knowing that malice is a defilement of the mind, he renounces it. Knowing anger is a defilement of the mind, he renounces it. Knowing hostility is a defilement of the mind, he renounces it. Knowing that denial is a defilement of the mind, he renounces it. Knowing arbitrariness is a defilement of the mind, he renounces it. Knowing jealousy is a defilement of the mind, he renounces it. Knowing jealousy is a defilement of the mind, he renounces it. Knowing hypocrisy is a defilement of the mind, he renounces it. Knowing cheating is an uncleanness of the mind, he renounces it. Knowing stubbornness is a defilement of the mind, he renounces it. Knowing that it is a defilement of the mind, he renounces it. Knowing conceit is a defilement of the mind, he renounces it. Knowing pride is the defilement of the mind, he renounces it. Knowing vanity is a defilement of the mind, he renounces it. Knowing negligence is the defilement of the mind, he left it. 5. "When in a monastic, who knows that greed and unrighteous greed are the defilements of the mind, this unrighteous greed and greed has been removed; when in a person who knows that good intentions are constitutive uncleanness of the mind, then this malice was abandoned; ... when in the person he knew that negligence was a defilement of the mind, this negligence was abandoned - [ 5 ] 6. - He thereby but gained firm faith in the Buddha [6]: 'Thus indeed is the Blessed One: He is accomplished, fully enlightened, endowed with [clear] vision and [virtue] conduct. , sublime, knows the world. , the one-of-a-kind guide of intelligent men, teacher of gods and men, enlightenment and blessing. ' 7. - He attains unwavering faith. firmly in the Dhamma: 'Good is declared by the Blessed One to be the Dharma, doable here and now, instant results, bid you come see, reachable and known individually by the wise. 8. - He gains firm confidence in the Sangha thus: 'The Sangha of disciples of the Blessed One has entered the good path, entered the straight path, entered the right path, step on the right path; meaning four pairs of men, eight kinds of people; This Sangha of disciples of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverence, a field of merit unmatched by the world. ' 9. "When he has given up, renounced, let go, renounced, and gave up [the afflictions] in part, [ 7] he knows: 'I have firm faith in the Buddha ... in Dhamma ... in the Sangha; and he acquires zeal for the goal, gain enthusiasm for the Dharma,[ 8] gain joy in connecting with the Dharma. When he rejoices, joy is born in him; joy in his mind, his body becomes at peace; quiet, he feels happy; and the mind of the happy person becomes concentrated. [9] 10. "He knows: 'I have given up, renounced, relinquished, and relinquished [the afflictions] in part'; and he acquires zeal for the goal, has When he is happy, joy is born in him; when he is happy in his mind, his body becomes still. ; when his body is quiet, he feels happy; and the mind of a cheerful person becomes concentrated.11. "If, bhikkhus, a monk is virtuous, With such concentration and wisdom [10] eating alms food consisting of selected hill rice with various sauces and curries, it will not be a hindrance to him. [11] "Just as a stained and dirty cloth becomes clean and bright with the help of pure water, or just as gold becomes clean and bright with the help of a furnace, so too so, if a monk with such virtue, such concentration and wisdom, eats alms-food consisting of selected hill rice along with sauces and curries, even that will not become a problem. 12. "He abides, with compassion pervading [ 12 ] one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and with all as for oneself; he approaches the whole universe with compassion, with the mind to be great, sublime, boundless and free from hatred and malice. "He dwells, overflowing with compassion ... sympathetic joy ... at ease in one direction of the world, likewise, in the second, similarly in the third, likewise in the direction. fourth, and so above, below, around and everywhere, and to all as to himself; he treats the whole universe equally, with a mind becoming great , sublime, boundless, and free from hatred and malice. 13. "He understands what exists, what is low, what is excellent, [ 13 ] and where is the exit from the realm of perception [ this whole]. [ 14 ] 14. "When he knows and sees [ 15 ] in this way, his mind becomes liberated from the box of desire, liberated from the box of becoming, liberated from the box of ignorance. [16] When liberated, there is knowledge: 'That is liberation'; and he knows: 'Birth is over, lived a pure life, mission done, no more of this.' Such a monk is called 'one who is bathed with an inner bath. "[17] 15. At that time the brahmin Sundarika Bharadvaja [18] was sitting not far from the Blessed One, and thus said to the Blessed One: "But has Master Gotama gone to the Bahuka River to bathe? ""What good, brahmin, what is the Bahuka River? What can the Bahuka River do?" "Indeed, Master Gotama, many people believe that the Bahuka River brings purification, many believe that the Bahuka River brings merit. For in the Bahuka many people have washed away their evil deeds." 16. Then the Blessed One said to the brahmin Sundarika Bharadvaja in these stanzas: [ 19 ] Bahuka and Adhikakka , [ 20 ] Gaya and Sundarika , Payaga and Sarassati , And the stream of Bahumati - A fool can stay there forever bathing, however will not purge his black deeds. What can Sundarika bring to pass? What can Payaga and Bahuka do? They cannot purify an evildoer, A performer of brutal and cruel deeds. The pure in heart than ever on Purification Day [ 21 ] and Holy Day; [ 22 ] A person with a pure heart does good deeds. His observation is perfect for all times. It is here, brahmin, that you should bathe [23] To make yourself a safe refuge for all sentient beings. And if you speak untrue, Nor will it harm the breath, Nor take what is not offered, With faith and without self-seeking, Let Gaya go, what will it do for you? Let your Gaya be good! 17. When this was said, the brahmin Sundarika Bharadvaja said thus: "It is wonderful, Master Gotama! How wonderful, Master Gotama! The Dhamma has been clearly taught by Master Gotama according to Master Gotama! in many ways, as if He were fighting the overthrown, revealing the hidden, showing the way to the lost, or holding a lamp in the dark for those with eyesight to see forms. 18. "I went to Master Gotama for refuge, and to the Dharma, and to the Sangha. May I be ordained [first ordination] under Master Gotama, may I receive it in full! 19. And the brahman Sundarika Bharadvaja received [first ordination] under the authority of the Blessed One, and he was fully received. And not long after full admission, solitude, seclusion, diligence, enthusiasm and determination, the venerable Bharadvaja by his own realization understood and achieved in this life, the supreme goal of pure life, from which men with good families come from. Homeland life becomes homeless. And he directly knew like that: "Birth is exhausted, pure life is lived, mission is done, no more of this". And the venerable Bharadvaja became one of the Arahants. Note 1 . "In the same way, bhikkhus, if the mind is unclean..." Comy: "It may be asked why the Buddha gave the parable of this dirty cloth. He did so to show that effort yields great results. that is dirt (i.e. coming from outside; agantukehi malehi), If it is washed again it can become clean because of the natural purity of the fabric. But in case the fabric is naturally black, such as goat hair (black), trying to (wash it) will be futile. Likewise, the mind is too dirty by accidental defilements (agantukehi kilesehi). But initially, at the stages of rebirth (-consciousness) and (subconscious) life, it is pure transparent (pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram eva). As it is said (by the Enlightened One): 'Bhikkhus, the mind is bright, but it becomes tainted by sudden defilements' (AN I.49). But by cleaning it one can make it brighter, and the effort in it is not in vain." [ Back ] 2 "The afflictions of the mind" (cittassa upakkilesa). fond of mental afflictions, why does the Buddha mention greed first? Because it arose first. greed arises from the desire to exist (bhava-nikanti). Then other defilements will arise, produced according to the circumstances. However, the afflictions of the mind are not limited to the sixteen mentioned in this lecture. But one should understand that, by showing here the method, all defilements are included. "Sub.Comy. Refers to the following additional afflictions: fear, cowardice, shamelessness and imprudence, impatience, evil ambition, etc. [ Back ] 3. The Sixteen Defilements of mind: 1. abhijjha-visama-mind of greed, greed and unrighteous greed 2. byapada, ill will 3. kodha, anger 4. upanaha, hostility or malice 5. makkha, defamation or slander; contempt usually 6. palasa, domineering or supposing 7. Issa, envious 8. macchariya, jealous, or mercenary; selfishness 9. maya, hypocrisy or deception 10. satheyya, fraud 11. thambha, bigotry, negligence 12. sarambha, presumption or rivalry; bravery 13. mana, conceit 14. atimana, arrogance, arrogance 15. mada, vanity or pride 16. pamada, negligent or inattentive; in social behavior, which leads to a lack of consideration. 4 . "Knowing that greed, greed, hatred and delusion defile the mind, a monk abandons them." Know (viditva). Sub.Comy .: "Know it through the primordial wisdom (pubbabhaga-pañña of the world, i.e., before reaching Stream-entry) or through the wisdom of the two lower paths (Enter-stream and Once-returned) again) He knows the afflictions of their nature, cause, cessation, and means leading to their cessation." The application of the formula of the Four Noble Truths to the afflictions deserves attention. . Abandon them (pajahati). Comy: "He renounces the corresponding afflictions through (gaining) the noble path where there is 'renunciation by cessation' (samucchedappahana- binhna ariya-maggena)," according to Sub.Comy. is the "final renunciation" (accantappahana). Before the attainment of the noble paths, all "abandoning" of defilements is only temporary. See Nyanatiloka Thera, Dictionary of Buddhism, sv pahana. According to Comy., the last sixteen defilements were eliminated by the noble paths (or stages of holiness) in the following order: “Following the stream-entry (sotapatti-magga) is renunciation: (5) slander, (6) tyranny, (7) envy, (8) jealousy, (9) hypocrisy, (10) fraud. “By the way of No Return (anagami-magga): (2) malice, (3) anger, (4) malice, (16) negligence. "Following the arahant path (arahatta-magga): [ Back ] 5 . Comy. emphasizes the connection of this passage with the following, saying that the statements about each of the sixteen defilements must be connected with the next paragraph, for example, "when in him ... the will is abandoned, he will gain firm conviction . . . "Therefore the grammatical structure of the original Pali passage - though rather clumsy in English - has been retained in this translation. The disciple's direct experience of being liberated from this or that defilement becomes for him a living test of his previously unproven faith in the Buddha. , Dharma and Sangha. Now, this trust has become a firm belief, an unshakable, experience-based belief. [ Back ] 6 . "Strong faith" (aveccappasada). Comedy: " And whatever (from among those imperfections), by limitation (set by any of the first three paths he has attained), has been abandoned, has ( forever) discarded, let go, abandoned, abandoned. " In the Vibhanga of Abhidhamma Pitaka, we read in the Jhana-vibhanga chapter: "He is a bhikkhu because he has given up defilements in a limited way; or because he has renounced defilements without limit" (odhiso kilesanam pahana b bhikkhu; anodhiso kilesanam pahana b bhikkhu) [ Back ] 8 . Atthavedam labhati dhammavedam (labhati atthavedam labhati dhammavedam) Comy .: "When considering (paccavekkhato)* the renunciation of defilements and firm faith, strong joy arises in He does not return in thought: ' Such and such afflictions have now been abandoned by me.' It is like the joy of a king to know that a rebellion on the frontier has been quelled.” Enthusiasm (veda). According to Comy., the word veda appears in Pali texts with three meanings: 1. scripture (Veda) (gantha), 2. joy (somanassa), 3. knowledge (ñana). "Here it denotes joy and knowledge is connected with that joy." Attha (written here as "goal") and dhamma are a pair of terms that appear frequently to clearly complement each other. Usually they mean the letter (dhamma) and spirit (or meaning: attha) of the teachings; but this is hardly relevant here. These two terms also appear in the four types of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal discrimination). Attha-patisambhida is interpreted as discriminating knowledge of "the effect of a cause"; while dhamma-patisambhida is concerned with cause or condition. Comy. Now apply the same interpretation to our present passage, which says: "Attha-veda is the enthusiasm that arises in one who considers his steadfast confidence; dhamma-veda is the enthusiasm love arises in the person who considers the 'partial renunciation of afflictions', which is the cause of that unshakable confidence... "Thus these two terms refer to 'the joy of having its object. is firm faith in the Buddha, etc.; and the joy inherent in knowledge (of renunciation; somanassa -maya ñana)." 9 . The Pali equivalents for this series of phrases* are: 1. pamojja (rejoicing), 2. piti-joy (joy or joy), 3. passaddhi (stillness), 4. sukha (happiness), 5. concentration (concentration). Numbers 2, 3, 5 are the element of enlightenment (bojjhanga). The function of stillness here is to calm any slight physical and mental instability caused by intense joy, and therefore later transformation into peaceful happiness followed by meditative absorption. This frequently occurring passage illustrates the importance given in the Buddha's Teaching to happiness as a necessary condition for the attainment of concentration and of general spiritual progress. * [Here noun forms are given, while the original is, in some cases, verb forms.] [ Back ] 10 . "Of such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pañño). Comy.: "This refers to the (three) parts (of the Eightfold Path), which are virtue, concentration and wisdom (sila-, samadhi-, pañña-kkhandha), is associated (here) with the path of No Return. "Comy. merely alludes to dhammo to the category of the path of concentration (samadhi-kkhandha). Subsection. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana Sutta (Digha). 14), the Acchariya-abbhutadhamma Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta Digha Comy. explain samadhi-pakkha-dhamma as "the mental states belonging to concentration." [ Back ] : "There are no obstacles," i.e., for the attainment of the path and fruition (Arahantship). For a Person who does not return, who has removed the shackles of lust, then no attachment to good food [ Back ] 12 "With Compassion" (metta-sahagatena cetasa) This, and the following, refers to the four Gods of refuge (brahma-vihara). On these sections, see Wheels 6 and 7.[ Back ] 13 . "He understands what is, what is inferior, what is excellent" (so 'atthi idam atthi hinam atthi panitam ...' pajanati). Comy: "After witnessing that his meditation did not return to the Theosophy, the Blessed One now demonstrates his practice of vipassana, aiming for arahantship; and he indicated its attainment by the words: "He understands what exists, 'etc... This Non-returner, having arisen from meditation on any of the four heavenly realms, is defined as 'mind' (nama) the very states of the Spirit in and the mental factors associated with them. He then defined as 'matter' The mind-base (form) (hadaya-vatthu) is the material support (of the mind) and the four factors, for their part, are the support of the heart base. In that way he defines as 'matter' the material elements and phenomena derived from them (bhutupadayadhamma). In defining 'mind and matter' in this way, 'he understands what is' (atthi idan'ti; lit. 'Having this'). In that way, a definition of the truth of suffering was given. "Then, having understood the source of that suffering, he understood 'what is inferior.' Thereby, the truth about the origin of suffering was determined. Furthermore, by investigating the means of abandoning it, he understood "what is wonderful. By doing so, the truth of the path has been determined." [ Back ] 14 . "... and what escapes this (whole) field of perception" (atthi uttari imassa saññaga-tassa nissaranam). ." Thus, the truth of cessation has been determined." [ Back ] 15 . Comy: "When, by insight (vipassana), he knows the Four Noble Truths in these four ways (i.e. 'what exists', etc.); and when he sees them by the wisdom path ( magga-pañña) [ Back ] 16 "the exhaustion of thieves" (asavakkhaya) [ Back ] 17 . "Bath with a clear bath" (sinato antarena sinanena). According to Comy., The Buddha used this phrase to awaken the attention of the Brahmin Sundarika Bharadvaja, who was in council and who believed in purification by ritual bathing. The Buddha foresaw that if he extolled "purification by bathing," the Brahmin would be interested in taking his vows and eventually attaining arahantship. [ Back ] 18 . Bharadvaja is the clan name of the brahmin. Sundarika was the name of the river that the Brahmin attributed to its cleansing power. See also the Sundarika-Bharadvaja Sutta in the Nipata Sutta. [ Back ] 19 . Based on Bhikkhu Ñanamoli's version, with a few changes. [ Back ] 20 . Three is the fortress; the other four are rivers. 21 . The text has Phaggu as a brahminic day of purification in the month of Phagguna (February-March). Ñanamoli translates it as "Festival of Spring." 22 . Uposatha. 23 . "It's here, 0 brahmin, that you should bathe." Comy: i.e., in the Buddha's Moment, in the waters of the Eightfold Path. In the Psalm of the Sisters (Therigatha), the nun Punnika said to a brahmin thus: Now, who, ignorant to the ignorant, Hath told thee this: that water baptism From karma Can evil be liberated? Why then the fish and the turtles, The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma! in the Buddha's Moment, in the waters of the Eightfold Path. In the Psalm of the Sisters (Therigatha), the nun Punnika said to a brahmin: Now, who, ignorant to ignorant, Hath told thee this: that water baptism From karma Can evil be liberated? Why then the fish and the turtles, The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma! in the Buddha's Moment, in the waters of the Eightfold Path. In the Psalm of the Sisters (Therigatha), the nun Punnika said to a brahmin the following: Now, who, ignorant fool, Hath has told thee this: that water baptism From karma Can evil be liberated? Why then the fish and the turtles, The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma! nun Punnika said to a brahmin: Now, who, ignorant to ignorant, Hath told thee this: that water baptism From evil karma can be liberated? Why then the fish and the turtles, The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma! nun Punnika said to a brahmin: Now, who, ignorant to ignorant, Hath told thee this: that water baptism From evil karma can be released? Why then the fish and the turtles, The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma! The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma! The frogs, the sailboats, the crocodiles And all that haunts the water straight to heaven Will go. Yes, all those who do evil karma - Butchers of sheep and pigs, fishers, game hunters, Thieves, murderers - so they pour water on themselves, have no bad karma!END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.5/6/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.