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Majjhima Nikāya 61

Ambalaṭṭhikarāhulovādasutta

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

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having done alsoKatvāpi by youte, Rāhularāhula, by speechvācāya deedkammaṁ that verytadeva by youte verbal deedvacīkammaṁ should be reviewedpaccavekkhitabbaṁ:
now indeed‘yannu indeedkho Iahaṁ thisidaṁ by speechvācāya deedkammaṁ I didakāsiṁ thisidaṁ myme verbal deedvacīkammaṁ to hurting myself alsoattabyābādhāyapi leadssaṁvattati, to hurting others alsoparabyābādhāyapi leadssaṁvattati, to hurting both alsoubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ verbal deedvacīkammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti?
ifSace indeedkho youtvaṁ, Rāhularāhula, reviewingpaccavekkhamāno thusevaṁ you should knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ by speechvācāya deedkammaṁ I didakāsiṁ thisidaṁ myme verbal deedvacīkammaṁ to hurting myself alsoattabyābādhāyapi leadssaṁvattati, to hurting others alsoparabyābādhāyapi leadssaṁvattati, to hurting both alsoubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ verbal deedvacīkammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, verbal deedvacīkammaṁ to the Teachersatthari orvā to wise onesviññūsu orvā to spiritual companionssabrahmacārīsu should be confesseddesetabbaṁ, should be revealedvivaritabbaṁ, should be clarifieduttānīkattabbaṁ;
having confesseddesetvā having revealedvivaritvā having clarifieduttānīkatvā in futureāyatiṁ restraintsaṁvaraṁ should be undertakenāpajjitabbaṁ.
ifSace butpana youtvaṁ, Rāhularāhula, reviewingpaccavekkhamāno thusevaṁ you should knowjāneyyāsi:

If, 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:

which‘yaṁ indeedkho Iahaṁ thisidaṁ by speechvācāya actkammaṁ I didakāsiṁ thisidaṁ myme verbal actvacīkammaṁ indeed not for my own afflictionnevattabyābādhāyapi leads tosaṁvattati, notna for others' affliction alsoparabyābādhāyapi leads tosaṁvattati, notna for both affliction alsoubhayabyābādhāyapi leads tosaṁvattati—
skillfulkusalaṁ thisidaṁ verbal actvacīkammaṁ with happiness as its outcomesukhudrayaṁ with happiness as its resultsukhavipākan’ti, thereforeteneva youtvaṁ, Rāhularāhula, with rapture and joypītipāmojjena you should livevihareyyāsi training day and nightahorattānusikkhī in skillfulkusalesu qualitiesdhammesu.

‘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.

whatever indeedYadeva youtvaṁ, Rāhularāhula, with the mindmanasā deedkammaṁ wanting to dokattukāmo you wereahosi, that sametadeva by youte mental deedmanokammaṁ should be checkedpaccavekkhitabbaṁ:
now would‘yannu indeedkho Iahaṁ thisidaṁ with the mindmanasā deedkammaṁ wanting to dokattukāmo thisidaṁ myme mental deedmanokammaṁ even to hurting oneselfattabyābādhāyapi would leadsaṁvatteyya, even to hurting othersparabyābādhāyapi would leadsaṁvatteyya, even to hurting bothubhayabyābādhāyapi would leadsaṁvatteyya—
unwholesomeakusalaṁ thisidaṁ mental deedmanokammaṁ with suffering as resultdukkhudrayaṁ with suffering as ripeningdukkhavipākan’ti?
ifSace youtvaṁ, Rāhularāhula, checkingpaccavekkhamāno thusevaṁ should knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the mindmanasā deedkammaṁ wanting to dokattukāmo thisidaṁ myme mental deedmanokammaṁ even to hurting oneselfattabyābādhāyapi would leadsaṁvatteyya, even to hurting othersparabyābādhāyapi would leadsaṁvatteyya, even to hurting bothubhayabyābādhāyapi would leadsaṁvatteyya—
unwholesomeakusalaṁ thisidaṁ mental deedmanokammaṁ with suffering as resultdukkhudrayaṁ with suffering as ripeningdukkhavipākan’ti, of such kindevarūpaṁ by youte, Rāhularāhula, with the mindmanasā deedkammaṁ resolutelysasakkaṁ notna should be donekaraṇīyaṁ.
ifSace butpana youtvaṁ, Rāhularāhula, checkingpaccavekkhamāno thusevaṁ should knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the mindmanasā deedkammaṁ wanting to dokattukāmo thisidaṁ myme mental deedmanokammaṁ neither even to hurting oneselfnevattabyābādhāyapi would leadsaṁvatteyya, notna even to hurting othersparabyābādhāyapi would leadsaṁvatteyya, notna even to hurting bothubhayabyābādhāyapi would leadsaṁvatteyya—

When 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? …’ …

wholesomekusalaṁ thisidaṁ mental actionmanokammaṁ resulting in happinesssukhudrayaṁ ripening in happiness'—sukhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, by mindmanasā actionkammaṁ should be donekaraṇīyaṁ.

“This mental action is wholesome, resulting in happiness, ripening in happiness”—such action, Rāhula, should be done by you by mind.

even while doingKarontenapi by youte, Rāhularāhula, with the mindmanasā actionkammaṁ that verytadeva by youte mental actionmanokammaṁ should be reviewedpaccavekkhitabbaṁ:
now‘yannu indeedkho Iahaṁ thisidaṁ with the mindmanasā actionkammaṁ I am doingkaromi thisidaṁ myme mental actionmanokammaṁ to self-harm alsoattabyābādhāyapi leadssaṁvattati, to other-harm alsoparabyābādhāyapi leadssaṁvattati, to both-harm alsoubhayabyābādhāyapi leadssaṁvattati—
unwholesomeakusalaṁ thisidaṁ mental actionmanokammaṁ with suffering as resultdukkhudrayaṁ with suffering as ripeningdukkhavipākan’ti?
ifSace thenpana youtvaṁ, Rāhularāhula, reviewingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the mindmanasā actionkammaṁ I am doingkaromi thisidaṁ myme mental actionmanokammaṁ to self-harm alsoattabyābādhāyapi leadssaṁvattati, to other-harm alsoparabyābādhāyapi leadssaṁvattati, to both-harm alsoubhayabyābādhāyapi leadssaṁvattati—
unwholesomeakusalaṁ thisidaṁ mental actionmanokammaṁ with suffering as resultdukkhudrayaṁ with suffering as ripeningdukkhavipākan’ti, you would withdrawpaṭisaṁhareyyāsi youtvaṁ, Rāhularāhula, suchevarūpaṁ mental actionmanokammaṁ.
ifSace thenpana youtvaṁ, Rāhularāhula, reviewingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the mindmanasā actionkammaṁ I am doingkaromi thisidaṁ myme mental actionmanokammaṁ not to self-harm alsonevattabyābādhāyapi leadssaṁvattati, notna to other-harm alsoparabyābādhāyapi leadssaṁvattati, notna to both-harm alsoubhayabyābādhāyapi leadssaṁvattati—
wholesomekusalaṁ thisidaṁ mental actionmanokammaṁ with happiness as resultsukhudrayaṁ with happiness as ripeningsukhavipākan’ti, you would pursueanupadajjeyyāsi youtvaṁ, Rāhularāhula, suchevarūpaṁ mental actionmanokammaṁ.

Even while doing, Rāhula, that very mental action by you with the mind should be reviewed: “Now, is this mental action that I am doing with the mind leading to self-harm also, leading to other-harm also, leading to both-harm also — this mental action is unwholesome, with suffering as result, with suffering as ripening?” If, Rāhula, while reviewing you would know thus: “This mental action that I am doing with the mind leads to self-harm also, leads to other-harm also, leads to both-harm also — this mental action is unwholesome, with suffering as result, with suffering as ripening,” then you should withdraw, Rāhula, such a mental action. But if, Rāhula, while reviewing you would know thus: “This mental action that I am doing with the mind leads neither to self-harm, nor to other-harm, nor to both-harm — this mental action is wholesome, with happiness as result, with happiness as ripening,” then you should pursue, Rāhula, such a mental action.

having done tooKatvāpi by youte, Rāhularāhula, with the mindmanasā deedkammaṁ that verytadeva by youte mental deedmanokammaṁ should be reviewedpaccavekkhitabbaṁ:
which indeed‘yannu indeedkho Iahaṁ thisidaṁ with the mindmanasā deedkammaṁ I didakāsiṁ thisidaṁ by meme mental deedmanokammaṁ to hurting oneself tooattabyābādhāyapi leadssaṁvattati, to hurting others tooparabyābādhāyapi leadssaṁvattati, to hurting both tooubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ mental deedmanokammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti?
ifSace indeedkho youtvaṁ, Rāhularāhula, while checkingpaccavekkhamāno thusevaṁ you should knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the mindmanasā deedkammaṁ I didakāsiṁ thisidaṁ by meme mental deedmanokammaṁ to hurting oneself tooattabyābādhāyapi leadssaṁvattati, to hurting others tooparabyābādhāyapi leadssaṁvattati, to hurting both tooubhayabyābādhāyapi leadssaṁvattati—
unskillfulakusalaṁ thisidaṁ mental deedmanokammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti, suchevarūpaṁ thenpana by youte, Rāhularāhula, mental deedmanokammaṁ should be horrified ataṭṭīyitabbaṁ should be repelled byharāyitabbaṁ should be disgusted byjigucchitabbaṁ;
having been horrifiedaṭṭīyitvā having been repelledharāyitvā having been disgustedjigucchitvā in futureāyatiṁ restraintsaṁvaraṁ should be entered uponāpajjitabbaṁ.
ifSace thenpana youtvaṁ, Rāhularāhula, while checkingpaccavekkhamāno thusevaṁ you should knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the mindmanasā deedkammaṁ I didakāsiṁ thisidaṁ by meme mental deedmanokammaṁ not to hurting oneself toonevattabyābādhāyapi leadssaṁvattati, notna to hurting others tooparabyābādhāyapi leadssaṁvattati, notna to hurting both tooubhayabyābādhāyapi leadssaṁvattati—

If, 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. 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.

skillfulkusalaṁ thisidaṁ mental deedmanokammaṁ with happiness as outcomesukhudrayaṁ with happiness as resultsukhavipākan’ti, because of thisteneva youtvaṁ, Rāhularāhula, in rapture and joypītipāmojjena you should livevihareyyāsi training day and nightahorattānusikkhī in skillfulkusalesu qualitiesdhammesu.

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.

whoeverYe indeedhi anykeci, Rāhularāhula, in the past timeatītamaddhānaṁ asceticssamaṇā orvā brahminsbrāhmaṇā orvā bodily actionkāyakammaṁ purifiedparisodhesuṁ, verbal actionvacīkammaṁ purifiedparisodhesuṁ, mental actionmanokammaṁ purifiedparisodhesuṁ, allsabbe theyte in just this wayevamevaṁ having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā bodily actionkāyakammaṁ purifiedparisodhesuṁ, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā verbal actionvacīkammaṁ purifiedparisodhesuṁ, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā mental actionmanokammaṁ purifiedparisodhesuṁ.
whoeverYepi indeedhi anykeci, Rāhularāhula, in the future timeanāgatamaddhānaṁ asceticssamaṇā orvā brahminsbrāhmaṇā orvā bodily actionkāyakammaṁ will purifyparisodhessanti, verbal actionvacīkammaṁ will purifyparisodhessanti, mental actionmanokammaṁ will purifyparisodhessanti, allsabbe theyte in just this wayevamevaṁ having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā bodily actionkāyakammaṁ will purifyparisodhessanti, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā verbal actionvacīkammaṁ will purifyparisodhessanti, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā mental actionmanokammaṁ will purify”parisodhessan”ti.
whoeverYepi indeedhi anykeci, Rāhularāhula, nowetarahi asceticssamaṇā orvā brahminsbrāhmaṇā orvā bodily actionkāyakammaṁ purifyparisodhenti, verbal actionvacīkammaṁ purifyparisodhenti, mental actionmanokammaṁ purifyparisodhenti, allsabbe theyte in just this wayevamevaṁ having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā bodily actionkāyakammaṁ purifyparisodhenti, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā verbal actionvacīkammaṁ purifyparisodhenti, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā mental actionmanokammaṁ purifyparisodhenti.

All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking.

therefore hereTasmātiha, Rāhularāhula, having reflected‘paccavekkhitvā having reflectedpaccavekkhitvā physical actionkāyakammaṁ I will purifyparisodhessāmi, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā verbal actionvacīkammaṁ I will purifyparisodhessāmi, having reflectedpaccavekkhitvā having reflectedpaccavekkhitvā mental actionmanokammaṁ I will purifyparisodhessāmī’ti—
thus indeedevañhi by youte, Rāhularāhula, should be trainedsikkhitabban”ti.
this he saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Venerableāyasmā Rāhularāhulo of the Blessed Onebhagavato speechbhāsitaṁ he approvedabhinandīti.
Ambalaṭṭhika Rāhula Advice DiscourseAmbalaṭṭhikarāhulovādasuttaṁ finishedniṭṭhitaṁ firstpaṭhamaṁ.

So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’” That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said.

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