sutta » mn » Majjhima Nikāya 61

Ambalaṭṭhikarāhulovādasutta

Advice to Rāhula at Ambalaṭṭhika

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
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 at that time Venerable Rāhula was staying at Ambalaṭṭhikā.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami.
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.
Rāhula saw the Buddha coming off in the distance.

Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ.
He spread out a seat and placed water for washing the feet.

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,

Nisajja pāde pakkhālesi.
and washed his feet.

Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Rāhula bowed to the Buddha and sat down to one side.

Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi:
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 bit of water left in the pot?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“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 Buddha, tossing away what little water was left in the pot, said to Rāhula,

“passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti?
“Do you see this little bit of water that was tossed away?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”

Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi:
Then the Buddha, turning the pot upside down, said to Rāhula,

“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti?
“Do you see how this pot is turned upside down?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“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 Buddha, turning the pot right side up, said to Rāhula,

“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti?
“Do you see how this pot is vacant and hollow?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti.
“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 there was a royal bull elephant with tusks like chariot-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:
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 bull elephant still protects its trunk.

Apariccattaṁ kho rañño nāgassa jīvitan’ti.
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 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 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.
It has given its life.

Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.
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.
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—
So you should train like this: ‘I will not tell a lie, even for a joke.’

evañhi te, rāhula, sikkhitabbaṁ.

Taṁ kiṁ maññasi, rāhula,
What do you think, Rāhula?

kimatthiyo ādāso”ti?
What is the purpose of a mirror?”

“Paccavekkhaṇattho, bhante”ti.
“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.
“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:
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—
‘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 unskillful, with suffering as its outcome and result?’

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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, 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 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’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 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 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 unskillful, with suffering as its outcome and result?’

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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, 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 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’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:
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—
‘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 unskillful, with suffering as its outcome and result?’

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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.
And having revealed it you should restrain yourself in future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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:
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—
‘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?

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ sasakkaṁ na karaṇīyaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya—

kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ karaṇīyaṁ.

Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—

kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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.
And having revealed it you should restrain yourself in future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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:
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—
‘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?

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ sasakkaṁ na karaṇīyaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—

kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ.

Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—

kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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.
And being repelled, you should restrain yourself in future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
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 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’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.
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.

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.

Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti—
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.

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Rāhula was happy with what the Buddha said.

Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ.