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Majjhima Nikāya 61

Ambalaṭṭhikarāhulovādasutta

Advice to Rāhula at Ambalaṭṭhika · Translation: Bhikkhu Sujato, SuttaCentral

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skillfulkusalaṁ thisidaṁ bodily deedkāyakammaṁ with happiness as outcomesukhudrayaṁ with happiness as resultsukhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, by bodykāyena deedkammaṁ should be donekaraṇīyaṁ.

It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.

even while actingKarontenapi by youte, Rāhularāhula, with the bodykāyena deedkammaṁ that sametadeva by youte bodily deedkāyakammaṁ should be checkedpaccavekkhitabbaṁ:
does‘yannu indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ I am doingkaromi thisidaṁ myme bodily deedkāyakammaṁ to hurting myselfattabyābādhāyapi leadssaṁvattati, to hurting othersparabyābādhāyapi leadssaṁvattati, to hurting bothubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ bodily deedkāyakammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti?
ifSace butpana youtvaṁ, Rāhularāhula, checkingpaccavekkhamāno thusevaṁ you should knowjāneyyāsi:
that‘yaṁ indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ I am doingkaromi thisidaṁ myme bodily deedkāyakammaṁ to hurting myselfattabyābādhāyapi leadssaṁvattati, to hurting othersparabyābādhāyapi leadssaṁvattati, to hurting bothubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ bodily deedkāyakammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti, you should desistpaṭisaṁhareyyāsi youtvaṁ, Rāhularāhula, suchevarūpaṁ bodily deedkāyakammaṁ.
ifSace butpana youtvaṁ, Rāhularāhula, checkingpaccavekkhamāno thusevaṁ you should knowjāneyyāsi:
that‘yaṁ indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ I am doingkaromi thisidaṁ myme bodily deedkāyakammaṁ not to hurting myselfnevattabyābādhāyapi leadssaṁvattati, notna to hurting othersparabyābādhāyapi leadssaṁvattati, notna to hurting bothubhayabyābādhāyapi leadssaṁvattati—
skillfulkusalaṁ thisidaṁ bodily deedkāyakammaṁ with happiness as outcomesukhudrayaṁ with happiness as resultsukhavipākan’ti, you should continue doinganupadajjeyyāsi youtvaṁ, Rāhularāhula, suchevarūpaṁ bodily deedkāyakammaṁ.

While 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.

having done tooKatvāpi by youte, Rāhularāhula, with the bodykāyena deedkammaṁ that sametadeva by youte bodily deedkāyakammaṁ should be checkedpaccavekkhitabbaṁ:
does this‘yannu indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ I didakāsiṁ thisidaṁ myme bodily deedkāyakammaṁ to hurting myselfattabyābādhāyapi leadssaṁvattati, to hurting othersparabyābādhāyapi leadssaṁvattati, to hurting bothubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ bodily deedkāyakammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti?
ifSace indeedkho youtvaṁ, Rāhularāhula, checkingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
that‘yaṁ indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ I didakāsiṁ, thisidaṁ myme bodily deedkāyakammaṁ to hurting myselfattabyābādhāyapi leadssaṁvattati, to hurting othersparabyābādhāyapi leadssaṁvattati, to hurting bothubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ bodily deedkāyakammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, bodily deedkāyakammaṁ to the Teachersatthari orvā to the wiseviññūsu orvā to spiritual companionssabrahmacārīsu should be confesseddesetabbaṁ, should be revealedvivaritabbaṁ, should be clarifieduttānīkātabbaṁ;
having confesseddesetvā having revealedvivaritvā having clarifieduttānīkatvā in futureāyatiṁ restraintsaṁvaraṁ should be undertakenāpajjitabbaṁ.
ifSace butpana youtvaṁ, Rāhularāhula, checkingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:

After 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:

which‘yaṁ indeedkho Iahaṁ thisidaṁ with the bodykāyena actkammaṁ I have doneakāsiṁ thisidaṁ myme bodily actkāyakammaṁ indeed not to hurting myselfnevattabyābādhāyapi leadssaṁvattati, notna indeed to hurting othersparabyābādhāyapi leadssaṁvattati, notna indeed to hurting bothubhayabyābādhāyapi leads—saṁvattati—
skillfulkusalaṁ thisidaṁ bodily actkāyakammaṁ with happiness as outcomesukhudrayaṁ with happiness as resultsukhavipākan’ti, thereforeteneva youtvaṁ, Rāhularāhula, with rapture and joypītipāmojjena you should livevihareyyāsi training day and nightahorattānusikkhī in skillfulkusalesu qualities.dhammesu.

‘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.

whatever“Yadeva youtvaṁ, Rāhularāhula, with speechvācāya deedkammaṁ wanting to dokattukāmo you wereahosi, that sametadeva by youte verbal deedvacīkammaṁ should be checkedpaccavekkhitabbaṁ:
now would it‘yannu indeedkho Iahaṁ thisidaṁ with speechvācāya deedkammaṁ wanting to dokattukāmo thisidaṁ myme verbal deedvacīkammaṁ to my own harmattabyābādhāyapi would leadsaṁvatteyya, to another's harmparabyābādhāyapi would leadsaṁvatteyya, to both's harmubhayabyābādhāyapi would leadsaṁvatteyya—
unwholesomeakusalaṁ thisidaṁ verbal deedvacīkammaṁ arising in sufferingdukkhudrayaṁ ripening in sufferingdukkhavipākan’ti?
ifSace youtvaṁ, Rāhularāhula, reviewingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with speechvācāya deedkammaṁ wanting to dokattukāmo thisidaṁ myme verbal deedvacīkammaṁ to my own harmattabyābādhāyapi would leadsaṁvatteyya, to another's harmparabyābādhāyapi would leadsaṁvatteyya, to both's harmubhayabyābādhāyapi would leadsaṁvatteyya—
unwholesomeakusalaṁ thisidaṁ verbal deedvacīkammaṁ arising in sufferingdukkhudrayaṁ ripening in sufferingdukkhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, with speechvācāya deedkammaṁ definitelysasakkaṁ notna should be donekaraṇīyaṁ.
ifSace howeverpana youtvaṁ, Rāhularāhula, reviewingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with speechvācāya deedkammaṁ wanting to dokattukāmo thisidaṁ myme verbal deedvacīkammaṁ not to my own harmnevattabyābādhāyapi would leadsaṁvatteyya, notna to another's harmparabyābādhāyapi would leadsaṁvatteyya—
wholesomekusalaṁ thisidaṁ verbal deedvacīkammaṁ arising in happinesssukhudrayaṁ ripening in happinesssukhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, with speechvācāya deedkammaṁ should be donekaraṇīyaṁ.

When you want to act with speech, you should check on that same deed: ‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both? …’ …

while doingKarontenapi by youte, Rāhularāhula, by speechvācāya actionkammaṁ that verytadeva yourte verbal actionvacīkammaṁ should be reflected uponpaccavekkhitabbaṁ:
now‘yannu indeedkho Iahaṁ thisidaṁ by speechvācāya actionkammaṁ I dokaromi thisidaṁ myme verbal actionvacīkammaṁ to my own affliction alsoattabyābādhāyapi it leadssaṁvattati, to another's affliction alsoparabyābādhāyapi it leadssaṁvattati, to both affliction alsoubhayabyābādhāyapi it leadssaṁvattati—
unwholesomeakusalaṁ thisidaṁ verbal actionvacīkammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti?
ifSace thenpana youtvaṁ, Rāhularāhula, reflectingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ by speechvācāya actionkammaṁ I dokaromi thisidaṁ myme verbal actionvacīkammaṁ to my own affliction alsoattabyābādhāyapi it leadssaṁvattati, to another's affliction alsoparabyābādhāyapi it leadssaṁvattati, to both affliction alsoubhayabyābādhāyapi it leadssaṁvattati—
unwholesomeakusalaṁ thisidaṁ verbal actionvacīkammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti, you should withdrawpaṭisaṁhareyyāsi youtvaṁ, Rāhularāhula, suchevarūpaṁ verbal actionvacīkammaṁ.
ifSace thenpana youtvaṁ, Rāhularāhula, reflectingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ by speechvācāya actionkammaṁ I dokaromi thisidaṁ myme verbal actionvacīkammaṁ neither to my own affliction alsonevattabyābādhāyapi it leadssaṁvattati, notna to another's affliction alsoparabyābādhāyapi it leadssaṁvattati, notna to both affliction alsoubhayabyābādhāyapi it leadssaṁvattati—
wholesomekusalaṁ thisidaṁ verbal actionvacīkammaṁ with happiness as outcomesukhudrayaṁ with happiness as resultsukhavipākan’ti, you should continueanupadajjeyyāsi youtvaṁ, Rāhularāhula, suchevarūpaṁ verbal actionvacīkammaṁ.

While doing it too, Rāhula, that very verbal action of yours by speech should be reflected upon: 'Now, indeed, I am doing this action by speech—this verbal action of mine leads to my own affliction, leads to another's affliction, leads to both affliction: this verbal action is unwholesome, with suffering as outcome, with suffering as result.' If, Rāhula, while reflecting, you would know thus: 'Indeed, I am doing this action by speech—this verbal action of mine leads to my own affliction, leads to another's affliction, leads to both affliction: this verbal action is unwholesome, with suffering as outcome, with suffering as result,' then you should withdraw from such a verbal action, Rāhula. But if, Rāhula, while reflecting, you would know thus: 'Indeed, I am doing this action by speech—this verbal action of mine leads neither to my own affliction, nor to another's affliction, nor to both affliction: this verbal action is wholesome, with happiness as outcome, with happiness as result,' then you should continue in such a verbal action, Rāhula.

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