Majjhima Nikāya 61 Ambalaṭṭhikarāhulovādasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

The Discourse on the Advice to Rāhula at Ambalaṭṭhikā

Thus have I heard: At one time the Blessed One was staying in Rājagaha at the Bamboo Grove, the Squirrel Sanctuary.

Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṁ viharati.

At that time, Venerable Rāhula was staying at Ambalaṭṭhikā.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami.

Then the Blessed One, having emerged from seclusion in the evening, went to Ambalaṭṭhikā where Venerable Rāhula was.

Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ.

Venerable Rāhula saw the Blessed One coming from afar.

Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ.

Having seen him, he prepared a seat and water for washing the feet.

Nisīdi bhagavā paññatte āsane.

The Blessed One sat down on the prepared seat.

Nisajja pāde pakkhālesi.

Having sat down, he washed his feet.

Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Venerable Rāhula also paid homage to the Blessed One and sat down to one side.

Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti?

Then the Blessed One, having left a small amount of water in the water vessel, addressed Venerable Rāhula: Do you see, Rāhula, this small amount of water left in the water vessel?

“Evaṁ, bhante”.

Yes, venerable sir.

“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.

Thus small, Rāhula, is the spiritual achievement of those who have no shame in intentional lying.

Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti?

Then the Blessed One poured out the small amount of water and addressed Venerable Rāhula: Do you see, Rāhula, the small amount of water poured out?

“Evaṁ, bhante”.

Yes, venerable sir.

“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.

Thus discarded, Rāhula, is the spiritual achievement of those who have no shame in intentional lying.

Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti?

Then the Blessed One turned the water vessel upside down and addressed Venerable Rāhula: Do you see, Rāhula, this water vessel turned upside down?

“Evaṁ, bhante”.

Yes, venerable sir.

“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.

Thus overturned, Rāhula, is the spiritual achievement of those who have no shame in intentional lying.

Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti?

Then the Blessed One set the water vessel upright and addressed Venerable Rāhula: Do you see, Rāhula, this water vessel empty and void?

“Evaṁ, bhante”.

Yes, venerable sir.

“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti.

Thus empty and void, Rāhula, is the spiritual achievement of those who have no shame in intentional lying.

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.

Just as, Rāhula, a royal elephant with tusks like spears, with massive limbs, noble, trained for battle, when in battle, acts with its front feet, acts with its hind feet, acts with its front body, acts with its hind body, acts with its head, acts with its ears, acts with its tusks, acts with its tail; yet it protects its trunk.

Tattha hatthārohassa evaṁ hoti: ‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe…

There the elephant trainer thinks: This royal elephant with tusks like spears, with massive limbs, noble, trained for battle, when in battle, acts with its front feet, acts with its hind feet...

naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ.

acts with its tail; yet it protects its trunk.

Apariccattaṁ kho rañño nāgassa jīvitan’ti.

The king's elephant's life is at risk.

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: ‘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.

When, Rāhula, the king's elephant with tusks like spears, strong thighs, noble, trained for battle, and in battle, works with its front legs, works with its hind legs, works with its tail, works with its trunk, then the rider thinks, This king's elephant with tusks like spears, strong thighs, noble, trained for battle, and in battle, works with its front legs, works with its hind legs, works with its front body, works with its hind body, works with its head, works with his ears, works with its tusks, works with its tail, works with its trunk.

Pariccattaṁ kho rañño nāgassa jīvitaṁ.

The king's elephant's life is at risk.

Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.

There is nothing the king's elephant cannot do.

Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi.

In the same way, Rāhula, for anyone who has no shame in lying knowingly, I say there is no corrupt they cannot do.

Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti— evañhi te, rāhula, sikkhitabbaṁ.

Therefore, Rāhula, you should train yourself, I will not speak falsehood even in jest. This is how you should train, Rāhula.

Taṁ kiṁ maññasi, rāhula, kimatthiyo ādāso”ti?

What do you think, Rāhula, what is the purpose of a mirror?

“Paccavekkhaṇattho, bhante”ti.

For reflection, venerable sir.

“Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ.

In the same way, Rāhula, you should reflect and reflect before acting with the body, reflect and reflect before speaking with speech, reflect and reflect before thinking with the mind.

Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Whatever action you intend to do with the body, you should reflect on that bodily action, Will this action I intend to do with the body lead to my own harm, to the harm of others, or to the harm of both? Is it an unwholesome bodily action with painful consequences, painful results?

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ.

If, Rāhula, while reflecting you know, This action I intend to do with the body will lead to my own harm, to the harm of others, or to the harm of both; it is an unwholesome bodily action with painful consequences, painful results, then, Rāhula, you should not do such an action with the body.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ.

But if, Rāhula, while reflecting you know, This action I intend to do with the body will not lead to my own harm, nor to the harm of others, nor to the harm of both; it is a wholesome bodily action with pleasant consequences, pleasant results, then you may do such an action with the body.

Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti?

This bodily action is skillful, leading to happiness and resulting in happiness; such bodily action should be done by you, Rāhula.

Even while doing bodily action, Rāhula, you should reflect on that bodily action: Does this bodily action I am doing lead to my own affliction, to the affliction of others, or to the affliction of both?

Is this bodily action unskillful, with painful consequences, with painful results?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ.

If, Rāhula, while reflecting you know, This bodily action I am doing leads to my own affliction, to the affliction of others, or to the affliction of both; it is an unskillful bodily action with painful consequences, with painful results, you should desist from such a bodily action.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ.

If, Rāhula, while reflecting you know, This bodily action I am doing does not lead to my own affliction, to the affliction of others, or to the affliction of both; it is a skillful bodily action with pleasant consequences, with pleasant results, you should continue with such a bodily action.

Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Even after doing a bodily action, Rāhula, you should reflect on that bodily action: Did this bodily action I did lead to my own affliction, to the affliction of others, or to the affliction of both? Was this bodily action unskillful, with painful consequences, with painful results?

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyakammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkātabbaṁ; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ.

If, Rāhula, while reflecting you know, This bodily action I did led to my own affliction, to the affliction of others, or to the affliction of both; it was an unskillful bodily action with painful consequences, with painful results, such a bodily action should be confessed, revealed, and made open to the Teacher or to wise fellow practitioners; having confessed, revealed, and made it open, you should undertake restraint in the future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

If, Rāhula, while reflecting you know, This bodily action I did did not lead to my own affliction, to the affliction of others, or to the affliction of both; it was a skillful bodily action with pleasant consequences, with pleasant results, you should dwell in happiness and joy, training day and night in skillful qualities.

“Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Rahula, whatever verbal action you intend to perform, you should reflect on that very verbal action: Would this verbal action I intend to perform lead to my own affliction, or to the affliction of others, or to the affliction of both? Is it an unwholesome verbal action with painful consequences, painful results?

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.

If, upon reflection, you know: This verbal action I intend to perform would lead to my own affliction, or to the affliction of others, or to the affliction of both. It is an unwholesome verbal action with painful consequences, painful results, then, Rahula, you definitely should not perform such a verbal action.

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.

But if, upon reflection, you know: This verbal action I intend to perform would not lead to my own affliction, or to the affliction of others. It is a wholesome verbal action with pleasant consequences, pleasant results, then, Rahula, you should perform such a verbal action.

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?

While you are performing a verbal action, you should reflect on that very verbal action: Does this verbal action I am doing lead to my own affliction, or to the affliction of others, or to the affliction of both? Is it an unwholesome verbal action with painful consequences, painful results?

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.

If, upon reflection, you know: This verbal action I am doing leads to my own affliction, or to the affliction of others, or to the affliction of both. It is an unwholesome verbal action with painful consequences, painful results, then, Rahula, you should cease such a verbal action.

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.

But if, upon reflection, you know: This verbal action I am doing does not lead to my own affliction, or to the affliction of others, or to the affliction of both. It is a wholesome verbal action with pleasant consequences, pleasant results, then, Rahula, you should continue such a verbal action.

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?

Having performed a verbal action, you should reflect on that very verbal action: Did this verbal action I performed lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this verbal action unwholesome, leading to suffering and resulting in suffering?

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vacīkammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkattabbaṁ; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ.

If, Rāhula, upon reflection you know thus: This verbal action I have done leads to harm for myself, harm for others, and harm for both:

this verbal action is unwholesome, leading to suffering and resulting in suffering, such a verbal action, Rāhula, should be confessed, revealed, and made open to the Teacher or to wise fellow practitioners; having confessed, revealed, and made it open, you should undertake restraint in the future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

But if, Rāhula, upon reflection you know thus: This verbal action I have done does not lead to harm for myself, harm for others, or harm for both: this verbal action is wholesome, leading to happiness and resulting in happiness, then you should dwell in joy and delight, training day and night in wholesome states.

Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Whatever mental action you intend to do, that mental action should be reflected upon by you: Does this mental action I intend to do lead to harm for myself, harm for others, or harm for both: is this mental action unwholesome, leading to suffering and resulting in suffering?

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.

If, Rāhula, upon reflection you know thus: This mental action I intend to do leads to harm for myself, harm for others, and harm for both: this mental action is unwholesome, leading to suffering and resulting in suffering, such a mental action should not be done by you.

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.

But if, Rāhula, upon reflection you know thus: This mental action I intend to do does not lead to harm for myself, harm for others, or harm for both: this mental action is wholesome, leading to happiness and resulting in happiness, such a mental action should be done by you.

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?

Even while doing a mental action, Rāhula, that mental action should be reflected upon by you: Does this mental action I am doing lead to harm for myself, harm for others, or harm for both: This unwholesome mental action has suffering as its outcome, resulting in suffering.

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.

However, Rāhula, if upon reflection you know thus: This mental action I am doing leads to my own affliction, to the affliction of others, and to the affliction of both; this unwholesome mental action has suffering as its outcome, resulting in suffering, you should abandon such a mental action, Rāhula.

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.

However, Rāhula, if upon reflection you know thus: This mental action I am doing does not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this wholesome mental action has happiness as its outcome, resulting in happiness, you should pursue such a mental action, Rāhula.

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?

Even after you have done a mental action, Rāhula, you should reflect on that same mental action: This mental action I have done leads to my own affliction, to the affliction of others, and to the affliction of both; this unwholesome mental action has suffering as its outcome, resulting in suffering.

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṁ saṁvaraṁ āpajjitabbaṁ.

If upon reflection you know thus: This mental action I have done leads to my own affliction, to the affliction of others, and to the affliction of both; this unwholesome mental action has suffering as its outcome, resulting in suffering, you should be distressed, ashamed, and disgusted with such a mental action, Rāhula;

having been distressed, ashamed, and disgusted, you should undertake restraint in the future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

However, if upon reflection you know thus:

This mental action I have done does not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this wholesome mental action has happiness as its outcome, resulting in happiness, you should dwell in joy and delight, Rāhula, training day and night in wholesome states.

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.

For whatever ascetics or brahmins in the past purified their bodily actions, purified their verbal actions, purified their mental actions, they all did so by repeatedly reflecting, repeatedly reflecting, purifying their bodily actions, repeatedly reflecting, purifying their verbal actions, repeatedly reflecting, purifying their mental actions.

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.

Indeed, Rāhula, in the future, whether ascetics or brahmins, they will purify their bodily actions, purify their verbal actions, purify their mental actions.

All of them, reflecting again and again, will purify their bodily actions, reflecting again and again, will purify their verbal actions, reflecting again and again, will purify their mental actions.

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.

Indeed, Rāhula, even now, whether ascetics or brahmins, they purify their bodily actions, purify their verbal actions, purify their mental actions.

All of them, reflecting again and again, purify their bodily actions, reflecting again and again, purify their verbal actions, reflecting again and again, purify their mental actions.

Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti— evañhi te, rāhula, sikkhitabban”ti.

Therefore, Rāhula, you should train yourself thus: Reflecting again and again, I will purify my bodily actions, reflecting again and again, I will purify my verbal actions, reflecting again and again, I will purify my mental actions.

Thus, Rāhula, you should train yourself.

Idamavoca bhagavā.

The Blessed One said this.

Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.

Delighted, the Venerable Rāhula rejoiced in the Blessed One's words.

Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ.

The Discourse on the Advice to Rāhula at Ambalaṭṭhikā is finished.