Majjhima Nikaya - Ambalatthika-rahulovada Sutta

MN 61
Ambalatthika-rahulovada Sutta
Instructions to Rahula at Mango Stone
Translated from the Pali by
Thanissaro BhikkhuPTS: M i 414



Source: Transcribed from a file provided by the translator.



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I have heard that on one occasion the Blessed One was staying near Rajagaha, at
the Bamboo Grove, the Squirrels' Feeding Ground.
At that time Ven. Rahula1 was staying at the Mango Stone. Then the Blessed One,
arising from his seclusion in the late afternoon, went to where Ven. Rahula was
staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing
him, set out a seat & water for washing the feet. The Blessed One sat down on
the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down
to the Blessed One, sat to one side.
Then the Blessed One, having left a little bit of water in the water dipper,
said to Ven. Rahula, "Rahula, do you see this little bit of left-over water
remaining in the water dipper?"
"Yes, sir."
"That's how little of a contemplative2 there is in anyone who feels no shame at
telling a deliberate lie."
Having tossed away the little bit of left-over water, the Blessed One said to
Ven. Rahula, "Rahula, do you see how this little bit of left-over water is
tossed away?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is tossed away just like that."
Having turned the water dipper upside down, the Blessed One said to Ven. Rahula,
"Rahula, do you see how this water dipper is turned upside down?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is turned upside down just like that."
Having turned the water dipper right-side up, the Blessed One said to Ven.
Rahula, "Rahula, do you see how empty & hollow this water dipper is?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is empty & hollow just like that.
"Rahula, it's like a royal elephant: immense, pedigreed, accustomed to battles,
its tusks like chariot poles. Having gone into battle, it uses its forefeet &
hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but
keeps protecting its trunk. The elephant trainer notices that and thinks, 'This
royal elephant has not given up its life to the king.' But when the royal
elephant... having gone into battle, uses its forefeet & hindfeet, its
forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the
trainer notices that and thinks, 'This royal elephant has given up its life to
the king. There is nothing it will not do.'
"In the same way, Rahula, when anyone feels no shame in telling a deliberate
lie, there is no evil, I tell you, he will not do. Thus, Rahula, you should
train yourself, 'I will not tell a deliberate lie even in jest.'
"What do you think, Rahula: What is a mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily actions, verbal actions, & mental actions are
to be done with repeated reflection.
"Whenever you want to do a bodily action, you should reflect on it: 'This bodily
action I want to do — would it lead to self-affliction, to the affliction of
others, or to both? Would it be an unskillful bodily action, with painful
consequences, painful results?' If, on reflection, you know that it would lead
to self-affliction, to the affliction of others, or to both; it would be an
unskillful bodily action with painful consequences, painful results, then any
bodily action of that sort is absolutely unfit for you to do. But if on
reflection you know that it would not cause affliction... it would be a skillful
bodily action with pleasant consequences, pleasant results, then any bodily
action of that sort is fit for you to do.
"While you are doing a bodily action, you should reflect on it: 'This bodily
action I am doing — is it leading to self-affliction, to the affliction of
others, or to both? Is it an unskillful bodily action, with painful
consequences, painful results?' If, on reflection, you know that it is leading
to self-affliction, to the affliction of others, or to both... you should give
it up. But if on reflection you know that it is not... you may continue with it.
"Having done a bodily action, you should reflect on it: 'This bodily action I
have done — did it lead to self-affliction, to the affliction of others, or to
both? Was it an unskillful bodily action, with painful consequences, painful
results?' If, on reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful bodily action with
painful consequences, painful results, then you should confess it, reveal it,
lay it open to the Teacher or to a knowledgeable companion in the holy life.
Having confessed it... you should exercise restraint in the future. But if on
reflection you know that it did not lead to affliction... it was a skillful
bodily action with pleasant consequences, pleasant results, then you should stay
mentally refreshed & joyful, training day & night in skillful mental qualities.
"Whenever you want to do a verbal action, you should reflect on it: 'This verbal
action I want to do — would it lead to self-affliction, to the affliction of
others, or to both? Would it be an unskillful verbal action, with painful
consequences, painful results?' If, on reflection, you know that it would lead
to self-affliction, to the affliction of others, or to both; it would be an
unskillful verbal action with painful consequences, painful results, then any
verbal action of that sort is absolutely unfit for you to do. But if on
reflection you know that it would not cause affliction... it would be a skillful
verbal action with pleasant consequences, pleasant results, then any verbal
action of that sort is fit for you to do.
"While you are doing a verbal action, you should reflect on it: 'This verbal
action I am doing — is it leading to self-affliction, to the affliction of
others, or to both? Is it an unskillful verbal action, with painful
consequences, painful results?' If, on reflection, you know that it is leading
to self-affliction, to the affliction of others, or to both... you should give
it up. But if on reflection you know that it is not... you may continue with it.
"Having done a verbal action, you should reflect on it: 'This verbal action I
have done — did it lead to self-affliction, to the affliction of others, or to
both? Was it an unskillful verbal action, with painful consequences, painful
results?' If, on reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful verbal action with
painful consequences, painful results, then you should confess it, reveal it,
lay it open to the Teacher or to a knowledgeable companion in the holy life.
Having confessed it... you should exercise restraint in the future. But if on
reflection you know that it did not lead to affliction... it was a skillful
verbal action with pleasant consequences, pleasant results, then you should stay
mentally refreshed & joyful, training day & night in skillful mental qualities.
"Whenever you want to do a mental action, you should reflect on it: 'This mental
action I want to do — would it lead to self-affliction, to the affliction of
others, or to both? Would it be an unskillful mental action, with painful
consequences, painful results?' If, on reflection, you know that it would lead
to self-affliction, to the affliction of others, or to both; it would be an
unskillful mental action with painful consequences, painful results, then any
mental action of that sort is absolutely unfit for you to do. But if on
reflection you know that it would not cause affliction... it would be a skillful
mental action with pleasant consequences, pleasant results, then any mental
action of that sort is fit for you to do.
"While you are doing a mental action, you should reflect on it: 'This mental
action I am doing — is it leading to self-affliction, to the affliction of
others, or to both? Is it an unskillful mental action, with painful
consequences, painful results?' If, on reflection, you know that it is leading
to self-affliction, to the affliction of others, or to both... you should give
it up. But if on reflection you know that it is not... you may continue with it.
"Having done a mental action, you should reflect on it: 'This mental action I
have done — did it lead to self-affliction, to the affliction of others, or to
both? Was it an unskillful mental action, with painful consequences, painful
results?' If, on reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful mental action with
painful consequences, painful results, then you should feel distressed, ashamed,
& disgusted with it. Feeling distressed, ashamed, & disgusted with it, you
should exercise restraint in the future. But if on reflection you know that it
did not lead to affliction... it was a skillful mental action with pleasant
consequences, pleasant results, then you should stay mentally refreshed &
joyful, training day & night in skillful mental qualities.
"Rahula, all those brahmans & contemplatives in the course of the past who
purified their bodily actions, verbal actions, & mental actions, did it through
repeated reflection on their bodily actions, verbal actions, & mental actions in
just this way.
"All those brahmans & contemplatives in the course of the future who will purify
their bodily actions, verbal actions, & mental actions, will do it through
repeated reflection on their bodily actions, verbal actions, & mental actions in
just this way.
"All those brahmans & contemplatives at present who purify their bodily actions,
verbal actions, & mental actions, do it through repeated reflection on their
bodily actions, verbal actions, & mental actions in just this way.
"Thus, Rahula, you should train yourself: 'I will purify my bodily actions
through repeated reflection. I will purify my verbal actions through repeated
reflection. I will purify my mental actions through repeated reflection.' That's
how you should train yourself."
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the
Blessed One's words.



Notes
1. Rahula: the Buddha's son, who according to the Commentary was seven years old
when this discourse was delivered to him.
2. Samañña. Throughout ancient cultures, the terminology of music was used to
describe the moral quality of people and actions. Discordant intervals or
poorly-tuned musical instruments were metaphors for evil; harmonious intervals
and well-tuned instruments, metaphors for good. In Pali, the term sama — "even"
— described an instrument tuned on-pitch. There is a famous passage (in AN 6.55)
where the Buddha reminds Sona Kolivisa — who had been over-exerting himself in
the practice — that a lute sounds appealing only if the strings are neither too
taut or too lax, but "evenly" tuned. This image would have special resonances
with the Buddha's teaching on the middle way. It also adds meaning to the term
samana — monk or contemplative — which the texts frequently mention as being
derived from sama. The word samañña — "evenness," the quality of being in tune —
also means the quality of being a contemplative: The true contemplative is
always in tune with what is proper and good.
See also: MN 62; MN 147.