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Translated
from the Pali by Thanissaro Bhikkhu.
For free distribution only.
From That the True Dhamma Might Last a Long Time:
Readings Selected by King Asoka, translated by Thanissaro Bhikkhu.
I
have heard that on one occasion the Blessed One was staying at 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 and 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 down to one side.
Then
the Blessed One, having left a little bit of the remaining water in the water
dipper, said to Ven. Rahula, "Rahula, do you see this little bit of
remaining water left 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 remaining water, the Blessed One said to Ven.
Rahula, "Rahula, do you see how this little bit of remaining water is
tossed away?"
"Yes,
sir."
"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."
"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 and hollow this water dipper is?"
"Yes,
sir."
"Whatever
there is of a contemplative in anyone who feels no shame at telling a
deliberate lie is empty and 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 and
hind feet, its forequarters and hindquarters, its head and ears and tusks and
tail, but will simply hold back 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 and hind
feet, its forequarters and hindquarters, its head and ears and tusks and tail
and 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.'
"The
same holds true with anyone who 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.'
"How
do you construe this, Rahula: What is a mirror for?"
"For
reflection, sir."
"In
the same way, Rahula, bodily acts, verbal acts, and mental acts are to be done
with repeated reflection.
"Whenever
you want to perform a bodily act, you should reflect on it: 'This bodily act I
want to perform -- would it lead to self-affliction, to the affliction of
others, or to both? Is it an unskillful bodily act, 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 act
with painful consequences, painful results, then any bodily act 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 happy
consequences, happy results, then any bodily act of that sort is fit for you to
do.
"While
you are performing a bodily act, you should reflect on it: 'This bodily act I
am doing -- is it leading to self-affliction, to the affliction of others, or
to both? Is it an unskillful bodily act, with painful consequences, painful
results?' If, on reflection, you know that it is leading to self-affliction, to
affliction of others, or both... you should give it up. But if on reflection
you know that it is not... you may continue with it.
"Having
performed a bodily act, you should reflect on it... If, on reflection, you know
that it led to self-affliction, to the affliction of others, or to both; it was
an unskillful bodily act 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 happy consequences, happy
results, then you should stay mentally refreshed and joyful, training day and
night in skillful mental qualities.
"Whenever
you want to perform a verbal act, you should reflect on it: 'This verbal act I
want to perform -- would it lead to self-affliction, to the affliction of
others, or to both? Is it an unskillful verbal act, 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 act with painful consequences, painful results, then any
verbal act 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 happy consequences, happy results, then any verbal act of that sort
is fit for you to do.
"While
you are performing a verbal act, you should reflect on it: 'This verbal act I
am doing -- is it leading to self-affliction, to the affliction of others, or
to both? Is it an unskillful verbal act, 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
performed a verbal act, you should reflect on it... If, on reflection, you know
that it led to self-affliction, to the affliction of others, or to both; it was
an unskillful verbal act 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 happy consequences, happy
results, then you should stay mentally refreshed and joyful, training day and
night in skillful mental qualities.
"Whenever
you want to perform a mental act, you should reflect on it: 'This mental act I
want to perform -- would it lead to self-affliction, to the affliction of
others, or to both? Is it an unskillful mental act, 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 act with painful consequences, painful results, then any
mental act 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 happy consequences, happy results, then any mental act of that sort
is fit for you to do.
"While
you are performing a mental act, you should reflect on it: 'This mental act I
am doing -- is it leading to self-affliction, to the affliction of others, or
to both? Is it an unskillful mental act, 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
performed a mental act, you should reflect on it... If, on reflection, you know
that it led to self-affliction, to the affliction of others, or to both; it was
an unskillful mental act with painful consequences, painful results, then you
should feel distressed, ashamed, and disgusted with it. Feeling distressed...
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 happy
consequences, happy results, then you should stay mentally refreshed and
joyful, training day and night in skillful mental qualities.
"Rahula,
all those priests and contemplatives in the course of the past who purified
their bodily acts, verbal acts, and mental acts, did it through repeated
reflection on their bodily acts, verbal acts, and mental acts in just this way.
"All
those priests and contemplatives in the course of the future who will purify
their bodily acts, verbal acts, and mental acts, will do it through repeated
reflection on their bodily acts, verbal acts, and mental acts in just this way.
"All
those priests and contemplatives at present who purify their bodily acts,
verbal acts, and mental acts, do it through repeated reflection on their bodily
acts, verbal acts, and mental acts in just this way.
"Therefore,
Rahula, you should train yourself: 'I will purify my bodily acts through
repeated reflection. I will purify my verbal acts through repeated reflection.
I will purify my mental acts through repeated reflection.' That is how you
should train yourself."
That
is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed
One's words.
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