MN61: Ambalaṭṭhikarāhulovādasutta - Advice to Rāhula at Ambalaṭṭhika
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn61:1.1So I have heard.The Buddha teaches his son Rāhula the dangers of lying, using gestures to illustrate his point. The simple subject matter and child-friendly methods support the commentary’s claim that this was when Rāhula was still a boy, soon after he ordained (Khandaka 1 verses 465 - ).
This sutta is among those recommended for study by the Saṅgha by King Ashoka in Minor Rock Edict No. 3, the Calcutta-Bairāṭ rock inscription from Viratnagar in Rajasthan. There it is described as “the exhortation to Rāhula spoken by the Lord Buddha concerning falsehood” (laghulo-vāde musā-vādaṁ adhigicya bhagavatā budhena bhāsite). At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
mn61:2.1Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.The commentary says this is a building next to the Bamboo Grove rather than the site of the royal rest-house mentioned at DN1:1.2.1. Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula. Rāhula saw the Buddha coming off in the distance. He spread out a seat and placed water for washing the feet. The Buddha sat on the seat spread out, and washed his feet. Rāhula bowed to the Buddha and sat down to one side.
mn61:3.1Then the Buddha, leaving a little water in the pot, addressed Rāhula, “Rāhula, do you see this little bit of water left in the pot?”
mn61:3.3“Yes, sir.”
mn61:3.4“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”
mn61:4.1Then the Buddha, tossing away what little water was left in the pot, said to Rāhula, “Do you see this little bit of water that was tossed away?”
mn61:4.3“Yes, sir.”
mn61:4.4“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”
mn61:5.1Then the Buddha, turning the pot upside down, said to Rāhula, “Do you see how this pot is turned upside down?”
mn61:5.3“Yes, sir.”
mn61:5.4“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”
mn61:6.1Then the Buddha, turning the pot right side up, said to Rāhula, “Do you see how this pot is vacant and hollow?”
mn61:6.3“Yes, sir.”
mn61:6.4“That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.
mn61:7.1Suppose 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.The Buddha shows his mastery of pedagogy. He begins with movement and gestures to illustrate what for a boy could easily have been a dull and abstract teaching. Then he continues to engage the boy’s interest by comparing the mendicant life to war-elephants. So its rider thinks: ‘This royal bull elephant still protects its trunk. It has not yet given its life.’
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: ‘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. It has given its life. Now there is nothing that royal bull elephant would not do.’
mn61:7.9In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say. So you should train like this: ‘I will not tell a lie, even for a joke.’This does not mean that one cannot tell jokes, or even that the jokes cannot speak of things that are not true. To be guilty of lying, one must try to deliberately create a false belief in the other person. If I say, “A monk, a priest, and a rabbi brought a donkey into a bar”, it is obviously not something I expect people to believe. This point is illustrated in the background story for this sutta in the Mūlasarvāstivāda Vinayavibhaṅga and Mahāprajñāpāramitopadeśaśāstra, which say that Rāhula had been mischievously telling visitors the Buddha was at the Vulture’s Peak when in reality he was in the Bamboo Grove. In this case, he deliberately created a false belief in order to send people in the wrong direction.
mn61:8.1What do you think, Rāhula? What is the purpose of a mirror?”Mirrors of polished bronze were the selfies of the day, a vanity of youth (MN77:33.1). They were forbidden for monastics except when ill (Khandaka 15 verses 15 - ).
mn61:8.3“It’s for checking your reflection, sir.”
mn61:8.4“In the same way, deeds of body, speech, and mind should be done only after repeated checking.The Buddha illustrates the abstract concept of introspection with what is perhaps the most fundamental metaphor: the sight of one’s own face. See also Chāndogya Upaniṣad 8.7.4 and Kaṭha Upaniṣad 2.3.5.
mn61:9.1When you want to act with the body, you should check on that same deed: ‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both? Is it unskillful, with suffering as its outcome and result?’ If, while checking in this way, you know: ‘This act with the body that I want to do leads to hurting myself, hurting others, or hurting both. It’s unskillful, with suffering as its outcome and result.’ To the best of your ability, Rāhula, you should not do such a deed.Sasakkaṁ is from sa (“own”) + sakka (“ability”). But if, while checking in this way, you know: ‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.
mn61:10.1While you are acting with the body, you should check on that same act: ‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both? Is it unskillful, with suffering as its outcome and result?’ If, while checking in this way, you know: ‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed. But if, while checking in this way, you know: ‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.
mn61:11.1After you have acted with the body, you should check on that same act: ‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both? Is it unskillful, with suffering as its outcome and result?’ If, while checking in this way, you know: ‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both. 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. And having revealed it you should restrain yourself in future. But if, while checking in this way, you know: ‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both. 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.
mn61:12.1When you want to act with speech, you should check on that same deed:The threefold awareness of actions before, during, and after is emphasized in the Vinaya analysis of the rule against deliberate lying (Bhikkhu Pacittiya 1 verse 9 - ). ‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both? …’ …
mn61:14.1If, while checking in this way, you know: ‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both. 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. And having revealed it you should restrain yourself in future. But if, while checking in this way, you know: ‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both. 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.
mn61:15.1When you want to act with the mind, you should check on that same deed: ‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both? …’ …
mn61:17.1If, while checking in this way, you know: ‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.Acts of mind are not covered under the Vinaya and so need not be confessed, unlike those of body (MN61:11.6) and speech (MN61:12.1 above). They are matters of personal integrity rather than social reinforcement. And being repelled, you should restrain yourself in future. But if, while checking in this way, you know: ‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both. 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.
mn61:18.1All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking. So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’”
mn61:18.6That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṁ viharati. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ. Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
2Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: "passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan"ti?
"Evaṁ, bhante".
"Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā"ti.
Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: "passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan"ti?
"Evaṁ, bhante".
"Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā"ti.
Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi: "passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan"ti?
"Evaṁ, bhante".
"Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā"ti.
Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: "passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan"ti?
"Evaṁ, bhante".
"Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti.
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. Tattha hatthārohassa evaṁ hoti: ‘Ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti … pe … naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ.
Apariccattaṁ kho rañño nāgassa jīvitan’ti. 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. Pariccattaṁ kho rañño nāgassa jīvitaṁ. Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.
Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti — evañhi te, rāhula, sikkhitabbaṁ.
3Taṁ kiṁ maññasi, rāhula, kimatthiyo ādāso"ti?
4"Paccavekkhaṇattho, bhante"ti.
5"Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ.
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? 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. 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.
6Karontenapi 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? 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. 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.
7Katvāpi 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? 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. 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.
8"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? 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.
9Karontenapi 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.
10Katvāpi 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: ‘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. 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.
11Yadeva 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? 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.
12Karontenapi 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.
13Katvāpi 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: ‘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. 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.
14Ye 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. 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 — evañhi te, rāhula, sikkhitabban"ti.
15Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.
Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ.