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Majjhima Nikāya 61 Middle Discourses 61
Ambalaṭṭhikarāhulovādasutta Advice to Rāhula at Ambalaṭṭhika
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṁ viharati. Now on that occasion the venerable Rāhula[^1] was living at Ambalatthika.Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Then when it was evening the Blessed One rose from meditation, and went to the venerable Rāhula at Ambalatthika.Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula.
Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ. The venerable Rāhula saw the Blessed One coming from afar.Rāhula saw the Buddha coming off in the distance.
Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ. When he saw him, he made a seat ready and set out water for washing the feet.He spread out a seat and placed water for washing the feet.
Nisīdi bhagavā paññatte āsane. The Blessed One sat down on the seat made ready.The Buddha sat down on the seat spread out,
Nisajja pāde pakkhālesi. Having sat down, he washed his feet.and washed his feet.
Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The venerable Rāhula paid homage to him and sat down at one side.Rāhula bowed to the Buddha and sat down to one side.
Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: Then the Blessed One poured the little remaining quantity of water into the water-dipper, and he addressed the venerable Rāhula thus:Then the Buddha, leaving a little water in the pot, addressed Rāhula,
“passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? ‘Rāhula, do you see this little remaining quantity of water poured into the water-dipper?’“Rāhula, do you see this little bit of water left in the pot?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. ‘Unless people are careful not to speak falsehood knowingly, there is as little of the monk in them as this.’“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: Then the Blessed One threw away the little remaining water, and he addressed the venerable Rāhula thus:Then the Buddha, discarding what little water was left in the pot, said to Rāhula,
“passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? ‘Rāhula, do you see that little remaining water thrown away?’“Do you see this little bit of water that was discarded?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. ‘Unless people are careful not to speak falsehood knowingly, what there is of the monk in them is thrown away like that.’“That’s how the ascetic’s nature is discarded in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi: Then the Blessed One turned the water-dipper upside down, and he addressed the venerable Rāhula thus:Then the Buddha, turning the pot upside down, said to Rāhula,
“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti? ‘Rāhula, do you see this water-dipper turned upside down?’“Do you see how this pot is turned upside down?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. ‘Unless people are careful not to speak falsehood knowingly, what there is of the monk in them is turned upside down like that.’“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: Then the Blessed One turned the water-dipper right way up again, and he addressed the venerable Rāhula thus:Then the Buddha, turning the pot right side up, said to Rāhula,
“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? ‘Rāhula, do you see this hollow, empty water-dipper?’“Do you see how this pot is vacant and hollow?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti. ‘Unless people are careful not to speak falsehood knowingly, what there is of the monk in them is as hollow and empty as that.“That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.
Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ. ‘Suppose, Rāhula, there were a royal tusker elephant with tusks as long as chariot poles, full-grown in stature, highly bred, and well used to battles, and in a battle he used his fore feet and his hind feet and his fore quarters and his hind quarters and his head and his ears and his tusks and his tail, and yet he kept his trunk back;Suppose there was a royal bull elephant with tusks like draft-poles, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk.
Tattha hatthārohassa evaṁ hoti: then it would occur to his mahout:So its rider thinks:
‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ. “This royal tusker elephant with tusks as long as chariot poles, full-grown in stature, highly bred, and well used to battles, in a battle uses his fore feet and his hind feet … and his tail, and yet he keeps his trunk back.‘This royal bull elephant still protects its trunk.
Apariccattaṁ kho rañño nāgassa jīvitan’ti. The royal tusker elephant has not yet given up his life to the king.”It has not yet given its life.’
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti: But as soon as the royal tusker elephant, in a battle, uses his fore feet and his hind feet … and his tail, and his trunk as well, then it would occur to his mahout:But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks:
‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti. “This royal tusker elephant with tusks as long as chariot poles, full-grown in stature, highly bred, and well used to battles, in a battle uses his fore feet and his hind feet and his fore quarters and his hind quarters and his head and his ears and his tusks and his tail, and his trunk as well.‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk.
Pariccattaṁ kho rañño nāgassa jīvitaṁ. The royal tusker elephant has given up his life to the king.It has given its life.
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti. There is nothing more now that the royal tusker elephant will not do.”Now there is nothing that royal bull elephant would not do.’
Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi. So too, Rāhula, as long as anyone is not ashamed of speaking a deliberate lie, I say there is no evil he will not do.In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say.
Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti—Therefore, Rāhula, you should train thus: “I shall not utter a falsehood even in jest” —So you should train like this: ‘I will not tell a lie, even for a joke.’
evañhi te, rāhula, sikkhitabbaṁ. that is how you should train, Rāhula.’
Taṁ kiṁ maññasi, rāhula, ‘How do you conceive this, Rāhula:What do you think, Rāhula?
kimatthiyo ādāso”ti? what is the purpose of a looking-glass?’What is the purpose of a mirror?”
“Paccavekkhaṇattho, bhante”ti. ‘For the purpose of reflection, venerable sir.’“It’s for checking your reflection, sir.”
“Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ. ‘So too, Rāhula, bodily kamma should be done with continual reflection, verbal kamma should be done with continual reflection, mental kamma should be done with continual reflection.“In the same way, deeds of body, speech, and mind should be done only after repeated checking.
Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ: ‘Rāhula, whatever kamma you desire to do by the body, that same bodily kamma of yours should be reviewed thus:When you want to act with the body, you should check on that same deed:
‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—“Would this kamma that I desire to do by the body lead to the affliction of myself, or to the affliction of others, or to the affliction of both—‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both?
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable bodily kamma with painful consequences, with painful results?”Is it unskillful, with suffering as its outcome and result?’
Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:If, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—“This kamma that I desire to do by the body would lead to the affliction of myself, or to the affliction of others, or to the affliction of both—‘This act with the body that I want to do leads to hurting myself, hurting others, or hurting both.
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ. it is unprofitable bodily kamma with painful consequences, with painful results”, then such kamma of body is definitely not to be done by you.It’s unskillful, with suffering as its outcome and result.’ To the best of your ability, Rāhula, you should not do such a deed.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:But if, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—“This kamma that I desire to do by the body would not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ. it is profitable bodily kamma with pleasant consequences, with pleasant results”, then such kamma of body may be done by you.It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.
Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: ‘While you are doing a kamma by the body, that same bodily kamma of yours should be reviewed thus:While you are acting with the body, you should check on that same act:
‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“Does this kamma that I am doing by the body lead to the affliction of myself, or to the affliction of others, or to the affliction of both—‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable bodily kamma with painful consequences, with painful results?”Is it unskillful, with suffering as its outcome and result?’
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:If, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“This kamma that I am doing by the body leads to the affliction of myself, or to the affliction of others, or to the affliction of both—‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. it is unprofitable bodily kamma with painful consequences, with painful results”, you should suspend such bodily kamma.It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:But if, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—“This kamma that I am doing by the body does not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. it is profitable bodily kamma with pleasant consequences, with pleasant results”, you may continue with such bodily kamma.It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.
Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: ‘Having done a kamma by the body, that same bodily kamma of yours should be reviewed thus:After you have acted with the body, you should check on that same act:
‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“Did this kamma that I did by the body lead to the affliction of myself, or to the affliction of others, or to the affliction of both—‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable bodily kamma with painful consequences, with painful results?”Is it unskillful, with suffering as its outcome and result?’
Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:If, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“This kamma that I did by the body led to the affliction of myself, or to the affliction of others, or to the affliction of both—‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyakammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkātabbaṁ; it is unprofitable bodily kamma with painful consequences, with painful results”, then such bodily kamma of yours should be confessed, revealed and laid open by you to the Teacher or to wise companions in the life divine;It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. having confessed, revealed and laid it open, you should undertake restraint for the future.And having revealed it you should restrain yourself in future.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:But if, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—“This kamma that I did by the body did not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. it is profitable bodily kamma with pleasant consequences, with pleasant results”, then because of that you may abide happy and glad, training day and night in profitable dhammas.It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.
“Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘Rāhula, whatever kamma you desire to do by speech, that same verbal kamma of yours should be reviewed thus:When you want to act with speech, you should check on that same deed:
‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—“Would this kamma that I desire to do by speech lead to the affliction of myself, or to the affliction of others, or to the affliction of both—‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both? …’ …
akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable verbal kamma with painful consequences, with painful results?”
Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—“This kamma that I desire to do by speech would lead to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ sasakkaṁ na karaṇīyaṁ. it is unprofitable verbal kamma with painful consequences, with painful results”, then such kamma of speech is definitely not to be done by you.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya—“This kamma that I desire to do by speech would not lead to the affliction of myself, nor to the affliction of others—
kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ karaṇīyaṁ. it is profitable verbal kamma with pleasant consequences, with pleasant results”, then such kamma of speech may be done by you.
Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘While you are doing a kamma by speech, that same verbal kamma of yours should be reviewed thus:
‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“Does this kamma that I am doing by speech lead to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable verbal kamma with painful consequences, with painful results?”
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“This kamma that I am doing by speech leads to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. it is unprofitable verbal kamma with painful consequences, with painful results”, you should suspend such verbal kamma.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—“This kamma that I am doing by speech does not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—
kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. it is profitable verbal kamma with pleasant consequences, with pleasant results”, you may continue with such verbal kamma.
Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘Having done a kamma by speech, that same verbal kamma of yours should be reviewed thus:
‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“Did this kamma that I did by speech lead to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable verbal kamma with painful consequences, with painful results?”
Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:If, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“This kamma that I did by speech led to the affliction of myself, or to the affliction of others, or to the affliction of both—‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vacīkammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkattabbaṁ; it is unprofitable verbal kamma with painful consequences, with painful results”, then such verbal kamma of yours should be confessed, revealed and laid open by you to the Teacher or to wise companions in the life divine;It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. having confessed, revealed and laid it open, you should undertake restraint for the future.And having revealed it you should restrain yourself in future.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:But if, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—“This kamma that I did by speech did not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. it is profitable verbal kamma with pleasant consequences, with pleasant results”, then because of that you may abide happy and glad, training day and night in profitable dhammas.It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.
Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: ‘Rāhula, whatever kamma you desire to do by mind, that same mental kamma of yours should be reviewed thus:When you want to act with the mind, you should check on that same deed:
‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—“Would this kamma that I desire to do by mind lead to the affliction of myself, or to the affliction of others, or to the affliction of both—‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both? …’ …
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable mental kamma with painful consequences, with painful results?”
Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—“This kamma that I desire to do by mind would lead to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ sasakkaṁ na karaṇīyaṁ. it is unprofitable mental kamma with painful consequences, with painful results”, then such kamma of mind is definitely not to be done by you.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—“This kamma that I desire to do by mind would not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ. it is profitable mental kamma with pleasant consequences, with pleasant results”, then such kamma of mind may be done by you.
Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: ‘While you are doing a kamma by mind, that same mental kamma of yours should be reviewed thus:
‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“Does this kamma that I am doing by mind lead to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable mental kamma with painful consequences, with painful results?”
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“This kamma that I am doing by mind leads to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. it is unprofitable mental kamma with painful consequences, with painful results”, you should suspend such mental kamma.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—“This kamma that I am doing by mind does not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. it is profitable mental kamma with pleasant consequences, with pleasant results”, you may continue with such mental kamma.
Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: ‘Having done a kamma by mind, that same mental kamma of yours should be reviewed thus:
‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“Did this kamma that I did by mind lead to the affliction of myself, or to the affliction of others, or to the affliction of both—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? is it unprofitable mental kamma with painful consequences, with painful results?”
Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, when you review it, you know thus:If, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—“This kamma that I did by mind led to the affliction of myself, or to the affliction of others, or to the affliction of both—‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ; it is unprofitable mental kamma with painful consequences, with painful results”, then such mental kamma of yours should be repelled by, abhorred, and disgusted with;It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.
aṭṭīyitvā harāyitvā jigucchitvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. having repelled, abhorred and been disgusted with it, you should undertake restraint for the future.And being repelled, you should restrain yourself in future.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, when you review it, you know thus:But if, while checking in this way, you know:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—“This kamma that I did by mind did not lead to the affliction of myself, nor to the affliction of others, nor to the affliction of both—‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. it is profitable mental kamma with pleasant consequences, with pleasant results”, then because of that you may abide happy and glad, training day and night in profitable dhammas.It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.
Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ. ‘Whatever monks or divines there have been in the past who purified their bodily kamma, their verbal kamma and their mental kamma, all of them did so by repeatedly reviewing in just this way.All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking.
Yepi hi keci, rāhula, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhessanti, vacīkammaṁ parisodhessanti, manokammaṁ parisodhessanti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessan”ti. Whatever monks or divines there will be in the future who will purify their bodily kamma, their verbal kamma and their mental kamma, all of them will do so by repeatedly reviewing in just this way.
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhenti, vacīkammaṁ parisodhenti, manokammaṁ parisodhenti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhenti. Whatever monks or divines there are now who are purifying their bodily kamma, their verbal kamma and their mental kamma, all of them do so by repeatedly reviewing in just this way.
Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti—Therefore, Rāhula, you should train thus: “We shall purify our bodily kamma, our verbal kamma and our mental kamma by repeatedly reviewing them”—So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’”
evañhi te, rāhula, sikkhitabban”ti. that is how you should train, Rāhula.’
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. The venerable Rāhula was satisfied, and he delighted in the Blessed One’s words.Satisfied, Venerable Rāhula approved what the Buddha said.
Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ.