4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ⁶¹ 🔝

MN ⁶¹ – MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika
MN ^61.0 (intro)
MN ^61.1 (mirror body action, kāyena kammaṃ )
MN ^61.2 (mirror verbal action, vācāya kammaṃ)
MN ^61.3 (mirror mental action, manasā kammaṃ)
MN ^61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)

detailed TOC

MN ⁶¹ – MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika
MN ^61.0 (intro)
MN ^61.0.1 (lying is bad; simile of empty water container)
MN ^61.0.2 (lying is bad; simile royal elephant risking life)
MN ^61.0.3 (Never lie! Lying leads to every evil)
MN ^61.0.4 (simile of miror: reflect before, during, after every action )
MN ^61.1 (mirror body action, kāyena kammaṃ )
MN ^61.1.1.1 (before Body action → consider consequence)
MN ^61.1.1.2 (before Body action → if leads to bad, don’t do)
MN ^61.1.1.3 (before Body action → if not lead to bad, do)
MN ^61.1.2.1 (during Body action → consider consequence)
MN ^61.1.2.2 (during Body action → if leads to bad, don’t do)
MN ^61.1.2.3 (during Body action → if not lead to bad, do)
MN ^61.1.3.1 (after Body action → consider consequence)
MN ^61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)
MN ^61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)
MN ^61.2 (mirror verbal action, vācāya kammaṃ)
MN ^61.2.1.1 (before Vocal action → consider consequence)
MN ^61.2.1.2 (before Vocal action → if leads to bad, don’t do)
MN ^61.2.1.3 (before Vocal action → if not lead to bad, do)
MN ^61.2.2.1 (during Vocal action → consider consequence)
MN ^61.2.2.2 (during Vocal action → if leads to bad, don’t do)
MN ^61.2.2.3 (during Vocal action → if not lead to bad, do)
MN ^61.2.3.1 (after Vocal action → consider consequence)
MN ^61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)
MN ^61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)
MN ^61.3 (mirror mental action, manasā kammaṃ)
MN ^61.3.1.1 (before Mental action → consider consequence)
MN ^61.3.1.2 (before Mental action → if leads to bad, don’t do)
MN ^61.3.1.3 (before Mental action → if not lead to bad, do)
MN ^61.3.2.1 (during Mental action → consider consequence)
MN ^61.3.2.2 (during Mental action → if leads to bad, don’t do)
MN ^61.3.2.3 (during Mental action → if not lead to bad, do)
MN ^61.3.3.1 (after Mental action → consider consequence)
MN ^61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)
MN ^61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)
MN ^61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)
MN ^61.5.1 (Rāhula should also use mirror reflect method)

61 – MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika

61.0 (intro)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )

Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati.	Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula.
Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ.	Rāhula saw the Buddha coming off in the distance.
Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ.	He spread out a seat and placed water for washing the feet.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Nisajja pāde pakkhālesi.	and washed his feet.
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.

61.0.1 (lying is bad; simile of empty water container)

Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, leaving a little water in the pot, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti?	“Rāhula, do you see this little bit of water left in the pot?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, tossing away what little water was left in the pot, addressed Rāhula:
“passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti?	“Do you see this little bit of water that was tossed away?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot upside down, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti?	“Do you see how this pot is turned upside down?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot right side up, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti?	“Do you see how this pot is vacant and empty?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti.	“That’s how vacant and empty the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.

61.0.2 (lying is bad; simile royal elephant risking life)

Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	Suppose there was a royal bull elephant with tusks like plows, 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.
Tattha hatthārohassa evaṃ hoti:	So its rider thinks:
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	‘This royal bull elephant still protects its trunk.
Apariccattaṃ kho rañño nāgassa jīvitan’ti.	It has not fully dedicated its life.’
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti:	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:
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti.	‘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.
Pariccattaṃ kho rañño nāgassa jīvitaṃ.	It has fully dedicated its life.
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.	Now there is nothing that royal bull elephant would not do.’

61.0.3 (Never lie! Lying leads to every evil)

evameva kho, rāhula,	“In the same way, Rāhula,
yassa kassaci sampajāna-musā-vāde natthi lajjā,	when anyone telling-a-deliberate-lie {feels} no shame,
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.	{I say} there is no evil he will not do.
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —	Therefore, Rāhula, [thinking]: ‘Even-in-jest no lie will-I-tell.’
evañhi te, rāhula, sikkhitabbaṃ.	In such a way, ********, you should train.

61.0.4 (simile of miror: reflect before, during, after every action )

Taṃ kiṃ maññasi, rāhula,	What do you think, Rāhula?
kimatthiyo ādāso”ti?	What is the purpose of a mirror?”
“Paccavekkhaṇattho, bhante”ti.	“It’s for reflection, sir.”
“Evameva kho, rāhula,	“In the same way, Rāhula,
paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ,	[only after] repeated reflection {should} bodily karma [action] be performed,
paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ,	[only after] repeated reflection {should} vocal karma [action] be performed,
paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.	[only after] repeated reflection {should} mental karma [action] be performed,

61.1 (mirror body action, kāyena kammaṃ )

61.1.1.1 (before Body action → consider consequence)

yadeva tvaṃ, rāhula, kāyena kammaṃ kattu-kāmo ahosi,	“Whenever you want to do a bodily karma,
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	then your bodily-karma (you) should-reflect-on:
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	‘This bodily karma I want to do—
idaṃ me kāya-kammaṃ	would my bodilly karma
atta-byābādhāyapi saṃvatteyya,	{lead to} self-affliction,
para-byābādhāyapi saṃvatteyya,	{lead to} others'-affliction,
ubhaya-byābādhāyapi saṃvatteyya —	{lead to} both-[parties']-affliction?
a-kusalaṃ idaṃ kāya-kammaṃ	Would it be an unskillful bodily karma,
dukkh-udrayaṃ dukkha-vipākan’ti?	(with) painful-consequences, painful-results?’

61.1.1.2 (before Body action → if leads to bad, don’t do)

sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	that this bodily karma I-want-to-do,
idaṃ me kāya-kammaṃ	this ** bodily-karma
atta-byābādhāyapi saṃvatteyya,	{would lead to} self-affliction,
para-byābādhāyapi saṃvatteyya,	{would lead to} others'-affliction,
ubhaya-byābādhāyapi saṃvatteyya —	{would lead to} both-[parties']-affliction,
a-kusalaṃ idaṃ kāya-kammaṃ	{it would be an} un-skillful **** bodily-karma,
dukkh-udrayaṃ dukkha-vipākan’ti,	(with) painful-consequences, painful-results,
evarūpaṃ te, rāhula, kāyena kammaṃ	then any bodily karma {of that sort},
sa-sakkaṃ na karaṇīyaṃ.	as-much-as-possible (you must) not do.

61.1.1.3 (before Body action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—	‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.

61.1.2.1 (during Body action → consider consequence)

Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	While you are acting with the body, you should reflect on that same act:
‘yannu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’

61.1.2.2 (during Body action → if leads to bad, don’t do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed.

61.1.2.3 (during Body action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.

61.1.3.1 (after Body action → consider consequence)

Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	After you have acted with the body, you should reflect on that same act:
‘yannu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’

61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ;	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.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.

61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	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 Dharmas.

61.2 (mirror verbal action, vācāya kammaṃ)

61.2.1.1 (before Vocal action → consider consequence)

“Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ:	When you want to act with speech, you should reflect on that same deed:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?’ …
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.2.1.2 (before Vocal action → if leads to bad, don’t do)

Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ.

61.2.1.3 (before Vocal action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

61.2.2.1 (during Vocal action → consider consequence)

Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:
‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

61.2.2.2 (during Vocal action → if leads to bad, don’t do)

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

61.2.2.3 (during Vocal action → if not lead to bad, do)

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

61.2.3.1 (after Vocal action → consider consequence)

Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ;	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.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.

61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	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 Dharmas.

61.3 (mirror mental action, manasā kammaṃ)

61.3.1.1 (before Mental action → consider consequence)

Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ:	When you want to act with the mind, you should reflect on that same deed:
‘yannu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?’ …
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.3.1.2 (before Mental action → if leads to bad, don’t do)

Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ.

61.3.1.3 (before Mental action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

61.3.2.1 (during Mental action → consider consequence)

Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:
‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

61.3.2.2 (during Mental action → if leads to bad, don’t do)

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

61.3.2.3 (during Mental action → if not lead to bad, do)

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

61.3.3.1 (after Mental action → consider consequence)

Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.

(note asymmetry here compared to body and verbal after check)

akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.
aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And being repelled, you should restrain yourself in future.

61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	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 Dharmas.

61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)

Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ.	All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeated reflection.
Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessan”ti.
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti.

61.5.1 (Rāhula should also use mirror reflect method)

Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti—	So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeated reflection.’”
evañhi te, rāhula, sikkhitabban”ti.
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.

(end of sutta⏹️)