4👑☸MN 61

mango grove rahula exhortation


Ambalaṭṭhikarāhulovādasutta	Advice to Rāhula at Ambalaṭṭhika
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ 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 ambalaṭṭhikāyaṃ viharati.	Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.
Atha kho bhagavā sāyanhasamayaṃ 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 bhagavantaṃ dūratova āgacchantaṃ.	Rāhula saw the Buddha coming off in the distance.
Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ.	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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.

(lying is bad; simile of empty water container)


Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, leaving a little water in the pot, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti?	“Rāhula, do you see this little bit of water left in the pot?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ 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 parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, tossing away what little water was left in the pot, addressed Rāhula:
“passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti?	“Do you see this little bit of water that was tossed away?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ 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 taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot upside down, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti?	“Do you see how this pot is turned upside down?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ 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 taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot right side up, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti?	“Do you see how this pot is vacant and empty?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti.	“That’s how vacant and empty the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.

(lying is bad; simile royal elephant risking life)


Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	Suppose there was a royal bull elephant with tusks like plows, 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 evaṃ hoti:	So its rider thinks:
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	‘This royal bull elephant still protects its trunk.
Apariccattaṃ kho rañño nāgassa jīvitan’ti.	It has not fully dedicated its life.’
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ 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:
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ 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.
Pariccattaṃ kho rañño nāgassa jīvitaṃ.	It has fully dedicated its life.
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.	Now there is nothing that royal bull elephant would not do.’

(Never lie! Lying leads to every evil)


evameva kho, rāhula,	“In the same way, Rāhula,
yassa kassaci sampajāna-musā-vāde natthi lajjā,	when anyone telling-a-deliberate-lie {feels} no shame,
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.	{I say} there is no evil he will not do.
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —	Therefore, Rāhula, [thinking]: ‘Even-in-jest no lie will-I-tell.’
evañhi te, rāhula, sikkhitabbaṃ.	In such a way, ********, you should train.

(simile of miror: reflect before, during, after every action )


Taṃ kiṃ maññasi, rāhula,	What do you think, Rāhula?
kimatthiyo ādāso”ti?	What is the purpose of a mirror?”

“Paccavekkhaṇattho, bhante”ti.	“It’s for reflection, sir.”

“Evameva kho, rāhula,	“In the same way, Rāhula,
paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ,	[only after] repeated reflection {should} bodily karma [action] be performed,
paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ,	[only after] repeated reflection {should} vocal karma [action] be performed,
paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.	[only after] repeated reflection {should} mental karma [action] be performed,

([K] mirror body action, kāyena kammaṃ )

([K1.1] before Body action → consider consequence)


yadeva tvaṃ, rāhula, kāyena kammaṃ kattu-kāmo ahosi,	“Whenever you want to do a bodily karma,
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	then your bodily-karma (you) should-reflect-on:
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	‘This bodily karma I want to do—
idaṃ me kāya-kammaṃ	would my bodilly karma
atta-byābādhāyapi saṃvatteyya,	{lead to} self-affliction,
para-byābādhāyapi saṃvatteyya,	{lead to} others'-affliction,
ubhaya-byābādhāyapi saṃvatteyya —	{lead to} both-[parties']-affliction?
a-kusalaṃ idaṃ kāya-kammaṃ	Would it be an unskillful bodily karma,
dukkh-udrayaṃ dukkha-vipākan’ti?	(with) painful-consequences, painful-results?’

([K1.2] before Body action → if leads to bad, don’t do)


sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	that this bodily karma I-want-to-do,
idaṃ me kāya-kammaṃ	this ** bodily-karma
atta-byābādhāyapi saṃvatteyya,	{would lead to} self-affliction,
para-byābādhāyapi saṃvatteyya,	{would lead to} others'-affliction,
ubhaya-byābādhāyapi saṃvatteyya —	{would lead to} both-[parties']-affliction,
a-kusalaṃ idaṃ kāya-kammaṃ	{it would be an} un-skillful **** bodily-karma,
dukkh-udrayaṃ dukkha-vipākan’ti,	(with) painful-consequences, painful-results,
evarūpaṃ te, rāhula, kāyena kammaṃ	then any bodily karma {of that sort},
sa-sakkaṃ na karaṇīyaṃ.	as-much-as-possible (you must) not do.

([K1.3] before Body action → if not lead to bad, do)





Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—	‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.

([K2.1] during Body action → consider consequence)


Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	While you are acting with the body, you should reflect on that same act:
‘yannu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’

([K2.2] during Body action → if leads to bad, don’t do)


Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed.

([K2.3] during Body action → if not lead to bad, do)


Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.

([K3.1] after Body action → consider consequence)


Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	After you have acted with the body, you should reflect on that same act:
‘yannu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’

([K3.2] after Body action → if it led to bad, confess and don’t do again)


Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ;	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 āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.

([K3.3] after Body action → if not lead to bad, rejoice pīti-pāmojja)


Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, 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.

mango grove rahula exhortation


ambalaṭṭhika-rāhul-ovāda-suttaṃ n (MN 61)	MN 61 The Exhortation to Rāhula at Mango Stone
(cst4)	(derived from b.thanissaro)
♦ 107. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	107. I have heard that on one occasion the Blessed One was staying near Rājagaha, in the Bamboo Forest, the Squirrels’ Sanctuary.
tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. nisīdi bhagavā paññatte āsane. nisajja pāde pakkhālesi. āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	At that time Ven. Rāhula1 was staying at the Mango Stone. Then the Blessed One, emerging from his seclusion in the evening, went to where Ven. Rāhula was staying at the Mango Stone. Ven. Rāhula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rāhula, bowing down to the Blessed One, sat to one side.

(lying is bad; simile of empty water container)


♦ 108. atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi — “passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti?	108. Then the Blessed One, having left a little bit of the remaining water in the water dipper, said to Ven. Rāhula, “Rāhula, do you see this little bit of remaining water left in the water dipper?”
“evaṃ, bhante”.	“Yes sir.”
“evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how little of a contemplative2 there is in anyone who feels no shame at telling a deliberate lie.”
atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi — “passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti?	Having tossed away the little bit of remaining water, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how this little bit of remaining water is tossed away?”
“evaṃ, bhante”.	“Yes, sir.”
“evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that.”
atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi — “passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti?	Having turned the water dipper upside down, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how this water dipper is turned upside down?”
“evaṃ, bhante”.	“Yes, sir.”
“evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that.”
atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi — “passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti?	Having turned the water dipper right-side up, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how empty & hollow this water dipper is?”
“evaṃ, bhante”.	“Yes, sir.”
“evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti.	“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.

(lying is bad; simile royal elephant risking life)


seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā VAR abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. tattha hatthārohassa evaṃ hoti — ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti ... pe ... naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. apariccattaṃ kho rañño nāgassa jīvitan’ti. yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti ... pe ... naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti — ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. pariccattaṃ kho rañño nāgassa jīvitaṃ. natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.	“Rāhula, it’s like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but will simply hold back its trunk. The elephant trainer notices that and thinks, ‘This royal elephant has not given up its life to the king.’ But when the royal elephant… having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, ‘This royal elephant has given up its life to the king. There is nothing it will not do.’

(Never lie! Lying leads to every evil)


evameva kho, rāhula,	“In the same way, Rāhula,
yassa kassaci sampajāna-musā-vāde natthi lajjā,	when anyone feels no shame in telling a deliberate lie,
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.	there is no evil, I tell you, he will not do.
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —	Thus, Rāhula, you should train yourself,
evañhi te, rāhula, sikkhitabbaṃ.	‘I will not tell a deliberate lie even in jest.’

(simile of miror: reflect before, during, after every action )


♦ 109. “taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso”ti?	109. “What do you think, Rāhula? What is a mirror for?”
“paccavekkhaṇattho, bhante”ti.	“For reflection, sir.”
“evameva kho, rāhula,	“In the same way, Rāhula,
paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ,	bodily actions,
paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ,	verbal actions,
paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.	& mental actions are to be done with repeated reflection.

(mirror body action, kāyena kammaṃ )

(before Body action → consider consequence)


yadeva tvaṃ, rāhula, kāyena kammaṃ kattu-kāmo ahosi,	“Whenever you want to do a bodily action,
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	you should reflect on it:
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	‘This bodily action I want to do—
idaṃ me kāya-kammaṃ	would it
atta-byābādhāyapi saṃvatteyya,	lead to self-affliction,
para-byābādhāyapi saṃvatteyya,	to the affliction of others,
ubhaya-byābādhāyapi saṃvatteyya —	or to both?
a-kusalaṃ idaṃ kāya-kammaṃ dukkh-udrayaṃ VAR dukkha-vipākan’ti?	Would it be an unskillful bodily action, with painful consequences, painful results?’

(before Body action → if leads to bad, don’t do)


sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo idaṃ me kāya-kammaṃ	that it would
atta-byābādhāyapi saṃvatteyya,	lead to self-affliction,
para-byābādhāyapi saṃvatteyya,	to the affliction of others,
ubhaya-byābādhāyapi saṃvatteyya —	or to both;
a-kusalaṃ idaṃ kāya-kammaṃ	it would be an unskillful bodily action
dukkh-udrayaṃ dukkha-vipākan’ti,	with painful consequences, painful results,
evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ VAR.	then any bodily action of that sort is absolutely unfit for you to do.

(before Body action → if not lead to bad, do)


sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	But if on reflection you know that
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo idaṃ me kāya-kammaṃ	that it would
nevatta-byābādhāyapi saṃvatteyya,	Not-lead to self-affliction,
na para-byābādhāyapi saṃvatteyya,	Not-lead to the affliction of others,
na ubhaya-byābādhāyapi saṃvatteyya —	not load to both;
kusalaṃ idaṃ kāya-kammaṃ	it would be an skillful bodily action
sukh-udrayaṃ sukha-vipākan’ti,	with pleasant consequences, pleasant results,
evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.	then any bodily action of that sort is fit for you to do.

(during Body action → consider consequence)


♦ “karontenapi te, rāhula, kāyena kammaṃ	“While you are doing a bodily action,
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	you should reflect on it:
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi	‘This bodily action I am doing—
idaṃ me kāya-kammaṃ	is it
atta-byābādhāyapi saṃvattati,	leading to self-affliction,
para-byābādhāyapi saṃvattati,	to the affliction of others,
ubhaya-byābādhāyapi saṃvattati —	or to both?
a-kusalaṃ idaṃ kāya-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti?	Is it an unskillful bodily action, with painful consequences, painful results?’

(during Body action → if leads to bad, don’t do)


sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāya-kammaṃ	that it is
atta-byābādhāyapi saṃvattati,	leading to self-affliction,
para-byābādhāyapi saṃvattati,	to the affliction of others,
ubhaya-byābādhāyapi saṃvattati —	or to both;
a-kusalaṃ idaṃ kāya-kammaṃ	it would be an unskillful bodily action
dukkh-udrayaṃ dukkha-vipākan’ti,	with painful consequences, painful results,
paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāya-kammaṃ.	then any bodily action of that sort you should discontinue.

(during Body action → if not lead to bad, do)


sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	But if on reflection you know that
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāya-kammaṃ	the bodily action you are doing does
nevatta-byābādhāyapi saṃvattati,	Not-lead to self-affliction,
na para-byābādhāyapi saṃvattati,	Not-lead to the affliction of others,
na ubhaya-byābādhāyapi saṃvattati —	not lead to both;
kusalaṃ idaṃ kāya-kammaṃ	it would be an skillful bodily action
sukh-udrayaṃ sukha-vipākan’ti,	with pleasant consequences, pleasant results,
anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāya-kammaṃ.	you should continue.

(after Body action → consider consequence)


♦ “katvāpi te, rāhula, kāyena kammaṃ	“Having done a bodily action,
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	you should reflect on it:
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ	‘This bodily action I have done—
idaṃ me kāya-kammaṃ	did it
atta-byābādhāyapi saṃvattati VAR,	lead to self-affliction,
para-byābādhāyapi saṃvattati,	to the affliction of others,
ubhaya-byābādhāyapi saṃvattati —	or to both?
a-kusalaṃ idaṃ kāya-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti?	Was it an unskillful bodily action, with painful consequences, painful results?’

(after Body action → if it led to bad, confess and don’t do again)


sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāya-kammaṃ	that it
atta-byābādhāyapi saṃvattati,	led to self-affliction,
para-byābādhāyapi saṃvattati,	to the affliction of others,
ubhaya-byābādhāyapi saṃvattati —	or to both;
a-kusalaṃ idaṃ kāya-kammaṃ	it was an unskillful bodily action
dukkh-udrayaṃ dukkha-vipākan’ti,	with painful consequences, painful results,
evarūpaṃ te, rāhula, kāya-kammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ;	then you should confess it, reveal it, lay it open to the Teacher or to an observant companion in the holy life.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	Having confessed it… you should exercise restraint in the future.

(after Body action → if not lead to bad, rejoice pīti-pāmojja)


sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	But if on reflection you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāya-kammaṃ	that it did not
nevatta-byābādhāyapi saṃvattati,	lead to self affliction,
na para-byābādhāyapi saṃvattati,	affliction of others,
na ubhaya-byābādhāyapi saṃvattati —	or to both;
kusalaṃ idaṃ kāya-kammaṃ	it was a skillful bodily action with
sukh-udrayaṃ sukha-vipākan’ti,	pleasant consequences, pleasant results,
teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi	then you should stay mentally refreshed & joyful,
aho-ratt-ānusikkhī kusalesu dhammesu.	training day & night in skillful qualities.

(mirror verbal action, vācāya kammaṃ )


♦ 110. “yadeva tvaṃ, rāhula, vācāya kammaṃ kattu-kāmo ahosi, tadeva te vacī-kammaṃ paccavekkhitabbaṃ — ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattu-kāmo idaṃ me vacī-kammaṃ atta-byābādhāyapi saṃvatteyya, para-byābādhāyapi saṃvatteyya, ubhaya-byābādhāyapi saṃvatteyya — a-kusalaṃ idaṃ vacī-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti? sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattu-kāmo idaṃ me vacī-kammaṃ atta-byābādhāyapi saṃvatteyya, para-byābādhāyapi saṃvatteyya, ubhaya-byābādhāyapi saṃvatteyya — a-kusalaṃ idaṃ vacī-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattu-kāmo idaṃ me vacī-kammaṃ nevatta-byābādhāyapi saṃvatteyya, na para-byābādhāyapi saṃvatteyya — kusalaṃ idaṃ vacī-kammaṃ sukh-udrayaṃ sukha-vipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.	110. “Whenever you want to do a verbal action, you should reflect on it: ‘This verbal action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

♦ “karontenapi, rāhula, vācāya kammaṃ tadeva te vacī-kammaṃ paccavekkhitabbaṃ — ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacī-kammaṃ atta-byābādhāyapi saṃvattati, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ vacī-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti? sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacī-kammaṃ atta-byābādhāyapi saṃvattati, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ vacī-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacī-kammaṃ. sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacī-kammaṃ nevatta-byābādhāyapi saṃvattati, na para-byābādhāyapi saṃvattati, na ubhaya-byābādhāyapi saṃvattati — kusalaṃ idaṃ vacī-kammaṃ sukh-udrayaṃ sukha-vipākan’ti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacī-kammaṃ.	“While you are doing a verbal action, you should reflect on it: ‘This verbal action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.

♦ “katvāpi te, rāhula, vācāya kammaṃ tadeva te vacī-kammaṃ paccavekkhitabbaṃ — ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacī-kammaṃ atta-byābādhāyapi saṃvattati VAR, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ vacī-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti? sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacī-kammaṃ atta-byābādhāyapi saṃvattati, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ vacī-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti, evarūpaṃ te, rāhula, vacī-kammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacī-kammaṃ nevatta-byābādhāyapi saṃvattati, na para-byābādhāyapi saṃvattati, na ubhaya-byābādhāyapi saṃvattati — kusalaṃ idaṃ vacī-kammaṃ sukh-udrayaṃ sukha-vipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi aho-ratt-ānusikkhī kusalesu dhammesu.	“Having done a verbal action, you should reflect on it: ‘This verbal action I have done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to an observant companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.

(mirror mental action, manasā kammaṃ)


♦ 111. “yadeva tvaṃ, rāhula, manasā kammaṃ kattu-kāmo ahosi, tadeva te mano-kammaṃ paccavekkhitabbaṃ — ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattu-kāmo idaṃ me mano-kammaṃ atta-byābādhāyapi saṃvatteyya, para-byābādhāyapi saṃvatteyya, ubhaya-byābādhāyapi saṃvatteyya — a-kusalaṃ idaṃ mano-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti? sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattu-kāmo idaṃ me mano-kammaṃ atta-byābādhāyapi saṃvatteyya, para-byābādhāyapi saṃvatteyya, ubhaya-byābādhāyapi saṃvatteyya — a-kusalaṃ idaṃ mano-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattu-kāmo idaṃ me mano-kammaṃ nevatta-byābādhāyapi saṃvatteyya, na para-byābādhāyapi saṃvatteyya, na ubhaya-byābādhāyapi saṃvatteyya — kusalaṃ idaṃ mano-kammaṃ sukh-udrayaṃ sukha-vipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.	111. “Whenever you want to do a mental action, you should reflect on it: ‘This mental action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.

♦ “karontenapi te, rāhula, manasā kammaṃ tadeva te mano-kammaṃ paccavekkhitabbaṃ — ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me mano-kammaṃ atta-byābādhāyapi saṃvattati, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ mano-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti? sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me mano-kammaṃ atta-byābādhāyapi saṃvattati, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ mano-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ mano-kammaṃ. sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me mano-kammaṃ nevatta-byābādhāyapi saṃvattati, na para-byābādhāyapi saṃvattati, na ubhaya-byābādhāyapi saṃvattati — kusalaṃ idaṃ mano-kammaṃ sukh-udrayaṃ sukha-vipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ mano-kammaṃ.	“While you are doing a mental action, you should reflect on it: ‘This mental action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.

♦ “katvāpi te, rāhula, manasā kammaṃ tadeva te mano-kammaṃ paccavekkhitabbaṃ — ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me mano-kammaṃ atta-byābādhāyapi saṃvattati VAR, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ mano-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti? sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me mano-kammaṃ atta-byābādhāyapi saṃvattati, para-byābādhāyapi saṃvattati, ubhaya-byābādhāyapi saṃvattati — a-kusalaṃ idaṃ mano-kammaṃ dukkh-udrayaṃ dukkha-vipākan’ti, evarūpaṃ pana VAR te, rāhula, mano-kammaṃ VAR aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi — ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me mano-kammaṃ nevatta-byābādhāyapi saṃvattati, na para-byābādhāyapi saṃvattati, na ubhaya-byābādhāyapi saṃvattati — kusalaṃ idaṃ mano-kammaṃ sukh-udrayaṃ sukha-vipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi aho-ratt-ānusikkhī kusalesu dhammesu.	“Having done a mental action, you should reflect on it: ‘This mental action I have done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.

(all ascetics, brahmins, of past, future, present used this mirror method)


♦ 112. “ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāya-kammaṃ parisodhesuṃ, vacī-kammaṃ parisodhesuṃ, mano-kammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāya-kammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacī-kammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā mano-kammaṃ parisodhesuṃ.	112. “Rāhula, all those contemplatives & brahmans in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāya-kammaṃ parisodhessanti, vacī-kammaṃ parisodhessanti, mano-kammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāya-kammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacī-kammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā mano-kammaṃ parisodhessanti.	“All those contemplatives & brahmans in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāya-kammaṃ parisodhenti, vacī-kammaṃ parisodhenti, mano-kammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāya-kammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacī-kammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā mano-kammaṃ parisodhenti.	“All those contemplatives & brahmans at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

(conclusion)


tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāya-kammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacī-kammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā mano-kammaṃ parisodhessāmī’ti — evañhi te, rāhula, sikkhitabban”ti.	“Thus, Rāhula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.”

♦ idamavoca bhagavā. attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	That is what the Blessed One said. Gratified, Ven. Rāhula delighted in the Blessed One’s words.

♦ ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.	(end of sutta)

	Notes
	1. Rāhula: the Buddha’s son, who according to the Commentary was seven years old when this discourse was delivered to him.
	2. Sāmañña. Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and actions. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, metaphors for good. In Pali, the term sama—“even”—described an instrument tuned on-pitch. There is a famous passage (AN 6:55) where the Buddha reminds Soṇa Koḷivisa—who had been over-exerting himself in the practice—that a lute sounds appealing only if the strings are neither too taut or too lax, but “evenly” tuned. This image would have special resonances with the Buddha's teaching on the middle way. It also adds meaning to the term samaṇa—monk or contemplative—which the texts frequently mention as being derived from sama. The word sāmañña—“evenness,” the quality of being in tune—also means the quality of being a contemplative: The true contemplative is always in tune with what is proper and good.
	See also: MN 19; MN 24; MN 95; MN 121; AN 3:66; AN 4:115; AN 5:140; AN 7:80; AN 8:53; Iti 25


“Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ:	When you want to act with speech, you should reflect on that same deed:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?’ …
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?


Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ:	When you want to act with the mind, you should reflect on that same deed:
‘yannu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?’ …
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?


Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ;	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 āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And being repelled, you should restrain yourself in future.


Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ.	All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeated reflection.
Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessan”ti.
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti.


Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti—	So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeated reflection.’”
evañhi te, rāhula, sikkhitabban”ti.

Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.


Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ.


Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.


Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?


Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ;	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 āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.


Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ.


Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.


Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 61

MN 61 amba-laṭṭhika-rāhul-ovāda

mango grove rahula exhortation

(lying is bad; simile of empty water container)

(lying is bad; simile royal elephant risking life)

(Never lie! Lying leads to every evil)

(simile of miror: reflect before, during, after every action )

([K] mirror body action, kāyena kammaṃ )

([K1.1] before Body action → consider consequence)

([K1.2] before Body action → if leads to bad, don’t do)

([K1.3] before Body action → if not lead to bad, do)

([K2.1] during Body action → consider consequence)

([K2.2] during Body action → if leads to bad, don’t do)

([K2.3] during Body action → if not lead to bad, do)

([K3.1] after Body action → consider consequence)

([K3.2] after Body action → if it led to bad, confess and don’t do again)

([K3.3] after Body action → if not lead to bad, rejoice pīti-pāmojja)

([V]mirror verbal action, vācāya kammaṃ )

([V1.1] before Vocal action → consider consequence)

([V1.2] before Vocal action → if leads to bad, don’t do)

([V1.3] before Vocal action → if not lead to bad, do)

([V3.1] after Vocal action → consider consequence)

([V3.2] after Vocal action → if it led to bad, confess and don’t do again)

([V3.3] after Vocal action → if not lead to bad, rejoice pīti-pāmojja)

([M] mirror mental action, manasā kammaṃ)

([M1.1] before Mental action → consider consequence)

([M1.2] before Mental action → if leads to bad, don’t do)

([M1.3] before Mental action → if not lead to bad, do)

([M3.1] after Mental action → consider consequence)

([M3.2] after Mental action → if it led to bad, confess and don’t do again)

([M3.3] after Mental action → if not lead to bad, rejoice pīti-pāmojja)

(all ascetics, brahmins, of past, future, present used this mirror method)

(conclusion)

MN 61 B. Thanissaro translation

mango grove rahula exhortation

(lying is bad; simile of empty water container)

(lying is bad; simile royal elephant risking life)

(Never lie! Lying leads to every evil)

(simile of miror: reflect before, during, after every action )

(mirror body action, kāyena kammaṃ )

(before Body action → consider consequence)

(before Body action → if leads to bad, don’t do)

(before Body action → if not lead to bad, do)

(during Body action → consider consequence)

(during Body action → if leads to bad, don’t do)

(during Body action → if not lead to bad, do)

(after Body action → consider consequence)

(after Body action → if it led to bad, confess and don’t do again)

(after Body action → if not lead to bad, rejoice pīti-pāmojja)

(mirror verbal action, vācāya kammaṃ )

(mirror mental action, manasā kammaṃ)

(all ascetics, brahmins, of past, future, present used this mirror method)

(conclusion)

☸ Lucid 24.org 🐘🐾‍