Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.
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.
Now at that time, the venerable Rāhula was dwelling in Ambalaṭṭhika. Then the Blessed One, having arisen from seclusion in the evening time, approached Ambalaṭṭhika, where the venerable Rāhula was. The venerable Rāhula saw the Blessed One approaching from afar. Having seen him, he prepared a seat and water for his feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The venerable Rāhula also, having paid homage to the Blessed One, sat down to one side.
An Intentional Lie
Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti?
Then the Blessed One placed a small amount of leftover water in the water vessel and addressed the venerable Rāhula: “Rāhula, do you see this small amount of leftover water in the water vessel?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“Even so little, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie.”
Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti?
Then the Blessed One, having discarded the small amount of leftover water, addressed the venerable Rāhula: “Do you see this small amount of leftover water discarded, Rāhula?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“Thus, discarded, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie.”
Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti?
Then the Blessed One, having overturned that water vessel, addressed the venerable Rāhula: “Do you see this overturned water vessel, Rāhula?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“Thus overturned, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie.”
Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti?
Then the Blessed One, having turned the water vessel upright, addressed the venerable Rāhula: “Rāhula, do you see this hollow and empty water vessel?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti.
“Even so hollow and empty, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie.”
Simile Of The King’s Elephant
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.
“Just as, Rāhula, a king’s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail; however, he protects his trunk. Then his rider would think: ‘This king’s elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, and acts with his tail; however, it protects his trunk. He has not yet given up his life.’
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti: ‘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.
When, Rāhula, a king’s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk, then his rider would think: ‘This king’s elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk. He has given up his life. Now there is nothing that the king’s elephant will not do.’
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.
Just so, Rāhula, for anyone who does not feel shame in telling an intentional lie, there is no evil that they will not do, I say. Therefore, Rāhula, you should train yourself thus: ‘I will not tell an intentional lie even as a joke.’ This is how you should train yourself, Rāhula.
Reflection On Action
Taṁ kiṁ maññasi, rāhula, kimatthiyo ādāso”ti?
What do you think, Rāhula, what is the purpose of a mirror?”
“Paccavekkhaṇattho, bhante”ti.
“It is for reflection, venerable sir.”
“Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ.
“Just so, Rāhula, reflecting repeatedly, action should be done with the body; reflecting repeatedly, action should be done with speech; reflecting repeatedly, action should be done with the mind.”
Bodily Action
Before Acting
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.
“Whatever bodily action you intend to do, Rāhula, you should reflect upon that bodily action: ‘Would this bodily action I intend to do lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome bodily action with painful consequences, resulting in suffering?‘ If, Rāhula, reflecting thus, you would know: ‘This bodily action I intend to do would lead to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome bodily action with painful consequences, resulting in suffering,’ then such a bodily action, Rāhula, should not be done by you. If, however, Rāhula, reflecting thus, you would know: ‘This bodily action I intend to do would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This is a wholesome bodily action with pleasant consequences, resulting in happiness,’ then such a bodily action, Rāhula, should be done by you.
While Acting
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? 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.
While you are doing a bodily action, Rāhula, you should reflect upon that very bodily action: ‘Would this bodily action I am doing lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome bodily action with painful consequences, resulting in suffering?’ If, however, Rāhula, reflecting thus, you would know: ‘This bodily action I am doing leads to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome bodily action with painful consequences, resulting in suffering,’ then you should stop such a bodily action, Rāhula. If, however, Rāhula, reflecting thus, you would know: ‘This bodily action I am doing would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This is a wholesome bodily action with pleasant consequences, resulting in happiness,’ then you should continue such a bodily action, Rāhula.
After Acting
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? 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.
Having done a bodily action, Rāhula, you should reflect upon that very bodily action: ‘Did this bodily action I did lead to my own harm, or to the harm of others, or to the harm of both? Was this an unwholesome bodily action with painful consequences, resulting in suffering?‘ If, Rāhula, reflecting thus, you would know: ‘This bodily action I did led to my own harm, or to the harm of others, or to the harm of both. This was an unwholesome bodily action with painful consequences, resulting in suffering,’ then such a bodily action should be confessed to the teacher, to the wise, or to fellow practitioners. It should be revealed, it should be openly declared. Having confessed, revealed, and openly declared it, restraint should be undertaken in the future. If, however, Rāhula, reflecting thus, you would know: ‘This bodily action I did would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This was a wholesome bodily action with pleasant consequences, resulting in happiness,’ then you should dwell with joy and ease, Rāhula, devoted to practicing wholesome qualities day and night.”
Verbal Action
Before Acting
“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.
Whatever verbal action you intend to do, Rāhula, you should reflect upon that very verbal action: ‘Would this verbal action I intend to do lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome verbal action with painful consequences, resulting in suffering?’ If, however, Rāhula, reflecting thus, you would know: ‘This verbal action I intend to do leads to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome verbal action with painful consequences, resulting in suffering,’ then such a verbal action, Rāhula, should not be done by you. If, however, Rāhula, reflecting thus, you would know: ‘This verbal action I intend to do would neither lead to my own harm, nor to the harm of others. This is a wholesome verbal action with pleasant consequences, resulting in happiness,’ then such a verbal action, Rāhula, should be done by you.
While Acting
Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.
While you are doing a verbal action, Rāhula, you should reflect upon that very verbal action: ‘Would this verbal action I am doing lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome verbal action with painful consequences, resulting in suffering?‘ If, however, Rāhula, reflecting thus, you would know: ‘This verbal action I am doing leads to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome verbal action with painful consequences, resulting in suffering,’ then you should stop such a verbal action, Rāhula. If, however, Rāhula, reflecting thus, you would know: ‘This verbal action I am doing would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This is a wholesome verbal action with pleasant consequences, resulting in happiness,’ then you should continue such a verbal action, Rāhula.
After Acting
Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘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.
Having done a verbal action, Rāhula, you should reflect upon that very verbal action: ‘Did this verbal action I did lead to my own harm, or to the harm of others, or to the harm of both? Was this an unwholesome verbal action with painful consequences, resulting in suffering?’ If, Rāhula, reflecting thus, you would know: ‘This verbal action I did led to my own harm, or to the harm of others, or to the harm of both. This was an unwholesome verbal action with painful consequences, resulting in suffering,’ then such a verbal action should be confessed to the teacher, to the wise, or to fellow practitioners. It should be revealed, it should be openly declared. Having confessed, revealed, and openly declared it, restraint should be undertaken in the future. If, however, Rāhula, reflecting thus, you would know: ‘This verbal action I did would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This was a wholesome verbal action with pleasant consequences, resulting in happiness,’ then you should dwell with joy and ease, Rāhula, devoted to practicing wholesome qualities day and night.”
Mental Action
Before Acting
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? 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.
“Whatever mental action you intend to do, Rāhula, you should reflect upon that very mental action: ‘Would this mental action I intend to do lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome mental action with painful consequences, resulting in suffering?‘ If, Rāhula, reflecting thus, you would know: ‘This mental action I intend to do leads to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome mental action with painful consequences, resulting in suffering,’ then such a mental action, Rāhula, should not be done by you. If, however, Rāhula, reflecting thus, you would know: ‘This mental action I intend to do would neither lead to my own harm, nor to the harm of others. This is a wholesome mental action with pleasant consequences, resulting in happiness,’ then such a mental action, Rāhula, should be done by you.
While Acting
Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.
While you are doing a mental action, Rāhula, you should reflect upon that very mental action: ‘Would this mental action I am doing lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome mental action with painful consequences, resulting in suffering?’ If, however, Rāhula, reflecting thus, you would know: ‘This mental action I am doing leads to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome mental action with painful consequences, resulting in suffering,’ then you should stop such a mental action, Rāhula. If, however, Rāhula, reflecting thus, you would know: ‘This mental action I am doing would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This is a wholesome mental action with pleasant consequences, resulting in happiness,’ then you should continue such a mental action, Rāhula.
After Acting
Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘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.
Having done a mental action, Rāhula, you should reflect upon that very mental action: ‘Did this mental action I did lead to my own harm, or to the harm of others, or to the harm of both? Was this an unwholesome mental action with painful consequences, resulting in suffering?’ If, Rāhula, reflecting thus, you would know: ‘This mental action I did led to my own harm, or to the harm of others, or to the harm of both. This was an unwholesome mental action with painful consequences, resulting in suffering,’ then, Rāhula, such a mental action should be abhorred, despised, and rid of. Having abhorred, despised, and rid of it, restraint should be undertaken in the future. If, however, Rāhula, reflecting thus, you would know: ‘This mental action I did would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This was a wholesome mental action with pleasant consequences, resulting in happiness,’ then you should dwell with joy and ease, Rāhula, devoted to practicing wholesome qualities day and night.
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. 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.
Rāhula, whatever ascetics or brahmins in the past purified their bodily actions, purified their verbal actions, and purified their mental actions, they all did so by repeatedly reflecting thus: by reflecting thus, they purified their bodily actions; by reflecting thus, they purified their verbal actions; by reflecting thus, they purified their mental actions. And whatever ascetics or brahmins in the future will purify their bodily actions, will purify their verbal actions, and will purify their mental actions, they all will do so by repeatedly reflecting thus: by reflecting thus, they will purify their bodily actions; by reflecting thus, they will purify their verbal actions; by reflecting thus, they will purify their mental actions. And whatever ascetics or brahmins at present purify their bodily actions, purify their verbal actions, and purify their mental actions, they all do so by repeatedly reflecting thus: by reflecting thus, they purify their bodily actions; by reflecting thus, they purify their verbal actions; by reflecting thus, they purify their mental actions. Therefore, Rāhula, you should train yourself thus: ‘I will purify my bodily actions by reflecting repeatedly; I will purify my verbal actions by reflecting repeatedly; I will purify my mental actions by reflecting repeatedly.’ This is how you should train yourself, Rāhula.”
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. Satisfied, the venerable Rāhula rejoiced in the Blessed One’s words.