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Majjhima Nikāya 61

Ambalaṭṭhikarāhulovādasutta

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

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā near Rājagaharājagahe was stayingviharati in the Bamboo Groveveḷuvane at the squirrels’ feeding ground.kalandakanivāpe.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

by thatTena indeedkho nowpana at the timesamayena venerableāyasmā Rāhularāhulo at Ambalaṭṭhikāambalaṭṭhikāyaṁ was staying.viharati.
thenAtha indeedkho the Blessed Onebhagavā in the late afternoonsāyanhasamayaṁ from retreatpaṭisallānā emergedvuṭṭhito whereyena Ambalaṭṭhikāambalaṭṭhikā where Venerableyenāyasmā Rāhularāhulo there approached.tenupasaṅkami.
sawAddasā indeedkho venerableāyasmā Rāhularāhulo the Blessed Onebhagavantaṁ from afardūratova coming.āgacchantaṁ.
having seenDisvāna a seatāsanaṁ he spread out,paññāpesi, and waterudakañca for the feet.pādānaṁ.
sat downNisīdi the Blessed Onebhagavā spread outpaññatte on the seat.āsane.
having sat downNisajja his feetpāde washed.pakkhālesi.
Venerable tooĀyasmāpi indeedkho Rāhularāhulo the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat down.nisīdi.

Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā. 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 down on the seat spread out, and washed his feet. Rāhula bowed to the Buddha and sat down to one side.

thenAtha indeedkho the Blessed Onebhagavā littleparittaṁ water residueudakāvasesaṁ in the water potudakādhāne having leftṭhapetvā Venerableāyasmantaṁ Rāhularāhulaṁ addressedāmantesi:
do you see“passasi notno youtvaṁ, Rāhularāhula, thisimaṁ littleparittaṁ water residueudakāvasesaṁ in the water potudakādhāne leftṭhapitan”ti?
Yes,“Evaṁ, sirbhante”.
Thus“Evaṁ littleparittakaṁ indeedkho, Rāhularāhula, of thosetesaṁ ascetic naturesāmaññaṁ of whomyesaṁ there is notnatthi in deliberate lyingsampajānamusāvāde shamelajjā”ti.

Then the Buddha, leaving a little water in the pot, addressed Rāhula, “Rāhula, do you see this little bit of water left in the pot?” “Yes, sir.” “That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”

thenAtha indeedkho the Buddhabhagavā littleparittaṁ what water was leftudakāvasesaṁ discardingchaḍḍetvā the venerableāyasmantaṁ Rāhularāhulaṁ said toāmantesi:
do you see“passasi notno youtvaṁ, Rāhularāhula, littleparittaṁ what water was leftudakāvasesaṁ discardedchaḍḍitan”ti?
yes“Evaṁ, sirbhante”.
thus“Evaṁ discardedchaḍḍitaṁ indeedkho, Rāhularāhula, of thosetesaṁ the ascetic's naturesāmaññaṁ for whomyesaṁ there is notnatthi in a deliberate liesampajānamusāvāde shamelajjā”ti.

Then the Buddha, discarding what little water was left in the pot, said to Rāhula, “Do you see this little bit of water that was discarded?” “Yes, sir.” “That’s how the ascetic’s nature is discarded in those who are not ashamed to tell a deliberate lie.”

thenAtha indeedkho the Blessed Onebhagavā thattaṁ water-potudakādhānaṁ having turned upside downnikkujjitvā the venerableāyasmantaṁ Rāhularāhulaṁ addressedāmantesi:
do you see“passasi notno youtvaṁ, Rāhularāhula, thisimaṁ water-potudakādhānaṁ turned upside downnikkujjitan”ti?
yes“Evaṁ, sirbhante”.
thus“Evaṁ turned upside downnikkujjitaṁ indeedkho, Rāhularāhula, of thosetesaṁ the ascetic's naturesāmaññaṁ of whomyesaṁ there is notnatthi in a deliberate liesampajānamusāvāde shamelajjā”ti.

Then the Buddha, turning the pot upside down, said to Rāhula, “Do you see how this pot is turned upside down?” “Yes, sir.” “That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”

thenAtha indeedkho the Blessed Onebhagavā thattaṁ water potudakādhānaṁ having turned uprightukkujjitvā the venerableāyasmantaṁ Rāhularāhulaṁ addressedāmantesi:
do you see“passasi notno youtvaṁ, Rāhularāhula, thisimaṁ water potudakādhānaṁ vacantrittaṁ hollowtucchan”ti?
yes“Evaṁ, sirbhante”.
thus“Evaṁ vacantrittaṁ hollowtucchaṁ indeedkho, Rāhularāhula, of thosetesaṁ ascetic naturesāmaññaṁ of whomyesaṁ there is notnatthi in deliberate lyingsampajānamusāvāde shamelajjāti.

Then the Buddha, turning the pot right side up, said to Rāhula, “Do you see how this pot is vacant and hollow?” “Yes, sir.” “That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.

just asSeyyathāpi, Rahularāhula, of the kingrañño bull elephantnāgo with tusks like draft-polesīsādanto able to draw a heavy loadurūḷhavā pedigreeabhijāto battle-hardenedsaṅgāmāvacaro gone to battlesaṅgāmagato also with fore-feetpurimehipi with feetpādehi workkammaṁ doeskaroti, also with hind-feetpacchimehipi with feetpādehi workkammaṁ doeskaroti, also with fore-quarterspurimenapi with bodykāyena workkammaṁ doeskaroti, also with hind-quarterspacchimenapi with bodykāyena workkammaṁ doeskaroti, also with headsīsenapi workkammaṁ doeskaroti, also with earskaṇṇehipi workkammaṁ doeskaroti, also with tusksdantehipi workkammaṁ doeskaroti, also with tailnaṅguṭṭhenapi workkammaṁ doeskaroti; still protectsrakkhateva trunksoṇḍaṁ.
thereTattha of the riderhatthārohassa thusevaṁ it occurshoti:
this‘ayaṁ indeedkho of the kingrañño bull elephantnāgo with tusks like draft-polesīsādanto able to draw a heavy loadurūḷhavā pedigreeabhijāto battle-hardenedsaṅgāmāvacaro gone to battlesaṅgāmagato also with fore-feetpurimehipi with feetpādehi workkammaṁ doeskaroti, also with hind-feetpacchimehipi with feetpādehi workkammaṁ doeskaroti ……pe… also with tailnaṅguṭṭhenapi workkammaṁ doeskaroti; still protectsrakkhateva trunksoṇḍaṁ.
not given upApariccattaṁ indeedkho of the kingrañño of the bull elephantnāgassa lifejīvitan’ti.
whenYato indeedkho, Rahularāhula, of the kingrañño bull elephantnāgo with tusks like draft-polesīsādanto able to draw a heavy loadurūḷhavā pedigreeabhijāto battle-hardenedsaṅgāmāvacaro gone to battlesaṅgāmagato also with fore-feetpurimehipi with feetpādehi workkammaṁ doeskaroti, also with hind-feetpacchimehipi with feetpādehi workkammaṁ doeskaroti ……pe… also with tailnaṅguṭṭhenapi workkammaṁ doeskaroti, also with trunksoṇḍāyapi workkammaṁ doeskaroti, theretattha of the riderhatthārohassa thusevaṁ it occurshoti:

Suppose there was a royal bull elephant with tusks like draft-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. 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‘ayaṁ indeedkho of the kingrañño bull elephantnāgo with tusks like plough-polesīsādanto large-grownurūḷhavā of noble birthabhijāto accustomed to battlesaṅgāmāvacaro gone to battlesaṅgāmagato with its fore-feet toopurimehipi with feetpādehi workkammaṁ it doeskaroti, with its hind-feet toopacchimehipi with feetpādehi workkammaṁ it doeskaroti, with its fore-quarters toopurimenapi with bodykāyena workkammaṁ it doeskaroti, with its hind-quarters toopacchimenapi with bodykāyena workkammaṁ it doeskaroti, with its head toosīsenapi workkammaṁ it doeskaroti, with its ears tookaṇṇehipi workkammaṁ it doeskaroti, with its tusks toodantehipi workkammaṁ it doeskaroti, with its tail toonaṅguṭṭhenapi workkammaṁ it doeskaroti, with its trunk toosoṇḍāyapi workkammaṁ it doeskaroti.
given upPariccattaṁ indeedkho of the kingrañño of the bull elephantnāgassa lifejīvitaṁ.
there is notNatthi nowdāni anythingkiñci of the kingrañño of the bull elephantnāgassa not to be doneakaraṇīyan’ti.
just soEvameva indeedkho, Rāhularāhula, for whomyassa for anyonekassaci in a deliberate liesampajānamusāvāde there is notnatthi shamelajjā, I … notnāhaṁ for that onetassa anykiñci badpāpaṁ not to be doneakaraṇīyanti I sayvadāmi.
thereforeTasmātiha by youte, Rāhularāhula, even for a joke‘hassāpi notna a liemusā I will saybhaṇissāmī’ti—
thusevañhi by youte, Rāhularāhula, should be trainedsikkhitabbaṁ.

‘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.’ In 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.’

thatTaṁ whatkiṁ do you thinkmaññasi, Rāhularāhula,
what purposekimatthiyo is a mirror?ādāso”ti?
for checking“Paccavekkhaṇattho, sir.bhante”ti.
in the same way“Evameva indeedkho, Rāhularāhula, having checkedpaccavekkhitvā having checkedpaccavekkhitvā by bodykāyena deedkammaṁ should be donekattabbaṁ, having checkedpaccavekkhitvā having checkedpaccavekkhitvā by speechvācāya deedkammaṁ should be donekattabbaṁ, having checkedpaccavekkhitvā having checkedpaccavekkhitvā by mindmanasā deedkammaṁ should be done.kattabbaṁ.

What do you think, Rāhula? What is the purpose of a mirror?” “It’s for checking your reflection, sir.” “In the same way, deeds of body, speech, and mind should be done only after repeated checking.

whatever indeedYadeva youtvaṁ, Rāhularāhula, with the bodykāyena deedkammaṁ wanting to dokattukāmo you wereahosi, that verytadeva by youte bodily deedkāyakammaṁ should be checkedpaccavekkhitabbaṁ:
which indeed‘yannu indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ wanting to dokattukāmo thisidaṁ myme bodily deedkāyakammaṁ to hurting oneself alsoattabyābādhāyapi would leadsaṁvatteyya, to hurting others alsoparabyābādhāyapi would leadsaṁvatteyya, to hurting both alsoubhayabyābādhāyapi would leadsaṁvatteyya—
unskillfulakusalaṁ thisidaṁ bodily deedkāyakammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti?
ifSace youtvaṁ, Rāhularāhula, while checkingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ wanting to dokattukāmo thisidaṁ myme bodily deedkāyakammaṁ to hurting oneself alsoattabyābādhāyapi would leadsaṁvatteyya, to hurting others alsoparabyābādhāyapi would leadsaṁvatteyya, to hurting both alsoubhayabyābādhāyapi would leadsaṁvatteyya—
unskillfulakusalaṁ thisidaṁ bodily deedkāyakammaṁ with suffering as outcomedukkhudrayaṁ with suffering as resultdukkhavipākan’ti, suchevarūpaṁ by youte, Rāhularāhula, with the bodykāyena deedkammaṁ by your own abilitysasakkaṁ notna should be donekaraṇīyaṁ.
ifSace butpana youtvaṁ, Rāhularāhula, while checkingpaccavekkhamāno thusevaṁ you would knowjāneyyāsi:
which‘yaṁ indeedkho Iahaṁ thisidaṁ with the bodykāyena deedkammaṁ wanting to dokattukāmo thisidaṁ myme bodily deedkāyakammaṁ not to hurting oneself alsonevattabyābādhāyapi would leadsaṁvatteyya, notna to hurting others alsoparabyābādhāyapi would leadsaṁvatteyya, notna to hurting both alsoubhayabyābādhāyapi would leadsaṁvatteyya—

When 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. 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.

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