61. To Rāhula at Ambalaṭṭhika (MN61)

Thus I heard:

On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.

Now on that occasion the venerable Rāhula was living at Ambalaṭṭhika. Then when it was evening the Blessed One rose from meditation, and went to the venerable Rāhula at Ambalaṭṭhika. The venerable Rāhula saw the Blessed One coming. When he saw him, he made a seat ready and set out water for washing the feet. The Blessed One sat down on the seat made ready, and he washed his feet. The venerable Rāhula paid homage to him and sat down at one side.

Then the Blessed One poured the little remaining quantity of water into the water-dipper, and he addressed the venerable Rāhula thus: “Rāhula, do you see this little remaining quantity of water poured into the water-dipper?”

“Yes, venerable sir.”

“Unless people are careful not to speak falsehood knowingly, there is as little of the monk in them as this.”

Then the Blessed One threw away the little remaining water, and he addressed the venerable Rāhula thus: “Rāhula, do you see that little remaining water thrown away?”

“Yes, venerable sir.”

“Unless people are careful not to speak falsehood knowingly, what there is of the monk in them is thrown away like that.”

Then the Blessed One turned the water-dipper upside down, and he addressed the venerable Rāhula thus: “Rāhula, do you see this water-dipper turned upside down?”

“Yes, venerable sir.”

“Unless people are careful not to speak falsehood knowingly, what there is of the monk in them is turned upside down like that.”

Then the Blessed One turned the water-dipper right way up again, and he addressed the venerable Rāhula thus: “Rāhula, do you see this hollow, empty water dipper?”

“Yes, venerable sir.”

“Unless people are careful not to speak falsehood knowingly, what there is of the monk in them is as hollow and empty as that.”

“Suppose there were a royal tusker elephant with tusks as long as chariot poles, full-grown in stature, highly bred, and well used to battles, and in a battle he used his fore feet and his hind feet and his fore quarters and his head and his ears and his tusks and his tail, and yet he kept his trunk back, then the man on his back would notice that, and he would think: ‘He has not yet given up his life to the king.’ But as soon as the royal tusker elephant… in battle uses his forefeet and his hindfeet and his fore-quarters and his hind-quarters and his head and his ears and his tusks and his tail and his trunk, then the man on his back would notice that, and he would think: ‘He has given up his life to the king. There is nothing more in training now for the elephant to do’; so too, Rāhula, as long as anyone is not careful in speaking falsehood knowingly, I do not say that he has nothing more in training to do. Therefore, Rāhula, you should train thus: ‘I shall not utter a falsehood even in jest.’

“How do you conceive this, Rāhula: what is the purpose of a looking-glass?”

“For the purpose of reflexion, venerable sir.”

“So too, Rāhula, bodily kamma should be done with continual reflexion, verbal kamma should be done with continual reflexion, mental kamma should be done with continual reflexion.

“When you desire to do any kamma by the body, that same bodily kamma should be reviewed thus: ‘This kamma that I desire to do by the body, would it lead to the affliction of myself or to the affliction of others or to the affliction of both, and so would it be unprofitable bodily kamma productive of pain and ripening in pain?’ If, when you review it, you know thus: ‘This kamma that I desire to do by the body would lead to affliction of myself or the affliction of others or the affliction of both, and so it is unprofitable bodily kamma productive of pain and ripening in pain’, then such kamma should not be done by the body at all. But if, when you review it, you know thus: ‘This kamma that I desire to do with the body would not lead to the affliction of myself or to the affliction of others or to the affliction of both, and so it is profitable bodily kamma productive of pleasure and ripening in pleasure’, then such bodily kamma can be done by the body.

“Also when you are doing any kamma by the body, that same bodily kamma of yours should be reviewed thus: ‘This kamma that I am doing by the body, is it leading to the affliction of myself or to the affliction of others or to the affliction of both, and so is it unprofitable bodily kamma productive of pain and ripening in pain?’ If when you review it, you know thus: ‘This kamma that I am doing by the body is leading to affliction of myself or to the affliction of others or to the affliction of both, and so it is unprofitable bodily kamma productive of pain and ripening in pain’, then such bodily kamma should be suspended. But if, when you review it, you know thus: ‘This kamma that I am doing by the body is not leading to the affliction of myself or to the affliction of others or to the affliction of both, and so it is profitable bodily kamma productive of pleasure and resulting in pleasure’, then such bodily kamma can be continued.

“Also when you have done any kamma by the body, that same bodily kamma of yours should be reviewed thus: ‘This kamma that I have done by the body, does it lead to the affliction of myself, to the affliction of others or to the affliction of both, and so is it unprofitable bodily kamma productive of pain and ripening in pain?’ If, when you know thus: ‘This kamma that I have done by the body leads to the affliction of myself, the affliction of others and to the affliction of both, and so it is unprofitable bodily kamma productive of pain and ripening in pain’, then such bodily kamma of yours should be confessed and revealed and laid open by you to the Teacher or to wise companions in the life divine, and having done that, restraint should be undertaken for the future. But if, when you review it, you know thus: ‘This kamma done by the body does not lead to my own affliction or to the others’ affliction or to the affliction of both, so it is profitable bodily kamma productive of pleasure, ripening to pleasure’, then you can abide happy and glad as one who trains day and night in profitable dhammas.

“When you desire to do any kamma by speech… (complete as in para. 9, substituting “speech” for “body”)…

“When you are doing any kamma by speech… (complete as in para. 10, substituting “speech” for “body”)…

“When you have done any kamma by speech… (complete as in para. 11, substituting “speech” for “body”)…

“When you desire to do any kamma by mind… (complete as in para. 9, substituting “mind” for “body”)…

“When you are doing any kamma by mind… (complete as in para. 10, substituting “mind” for “body”)…

“When you have done any kamma by mind… (complete as in para. 11, substituting “mind” for “body”)…

“Whatever monks and divines there have been in the past, who have purified their bodily, verbal and mental kamma, all of them have done so by continuously reviewing thus.

“Whatever monks and divines there will be in the future, who will purify their bodily, verbal and mental kamma, all of them will do so by continuously reviewing thus.

“Whatever monks and divines there are now, who are purifying their bodily, verbal and mental kamma, all of them do so by continuously reviewing thus.

“Therefore, Rāhula, you should train thus: ‘We shall purify our bodily kamma and our verbal kamma and our mental kamma by continuous reviewing.’”.

That is what the Blessed One said. The venerable Rāhula was satisfied, and he delighted in the Blessed One’s words.

This is an excerpt from A Treasury of the Buddha's Words, a collection of suttas from the Majjhima Nikāya translated by Ven. Nyanamoli Thera and edited by Khantipalo Bhikkhu in 1977.

It was printed in Thailand by Mahāmakut Rājavidyālaya Press for free distribution.