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

61.0 (intro)
61.1 (mirror body action, kāyena kammaṃ )
61.2 (mirror verbal action, vācāya kammaṃ)
61.3 (mirror mental action, manasā kammaṃ)
61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)
- 61.5.1 (Rāhula should also use mirror reflect method)

61.0 – (intro)

61.0.1 (lying is bad; simile of empty water container)
61.0.2 (lying is bad; simile royal elephant risking life)
61.0.3 (Never lie! Lying leads to every evil)
61.0.4 (simile of miror: reflect before, during, after every action )

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

Evaṃ me sutaṃ—	So I have heard.	我曾听说：
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	有一次，佛陀住在王舍城附近的竹林精舍，那是松鼠的喂食地。
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati.	Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.	当时，尊者罗睺罗住在安巴拉提卡。
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.	傍晚时分，佛陀出定，前往安巴拉提卡看望尊者罗睺罗。
Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ.	Rāhula saw the Buddha coming off in the distance.	罗睺罗远远地看见佛陀走来。
Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ.	He spread out a seat and placed water for washing the feet.	他铺好座位，并准备了洗脚水。
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,	佛陀坐在铺好的座位上，
Nisajja pāde pakkhālesi.	and washed his feet.	洗了脚。
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.	罗睺罗向佛陀顶礼，然后坐到一边。

§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:	然后佛陀，在盆里留了一点水，对罗睺罗说：
“passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti?	“Rāhula, do you see this little bit of water left in the pot?”	“罗睺罗，你看到盆里剩下的这一点水了吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“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.”	“那些不羞于故意说谎的人，他们的苦行者本质也只剩下这么一点点了。”
Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, tossing away what little water was left in the pot, addressed Rāhula:	然后佛陀，把盆里剩下的一点水倒掉，对罗睺罗说：
“passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti?	“Do you see this little bit of water that was tossed away?”	“你看到这一点被倒掉的水了吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“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.”	“那些不羞于故意说谎的人，他们的苦行者本质就这样被丢弃了。”
Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot upside down, addressed Rāhula:	然后佛陀，把盆倒扣过来，对罗睺罗说：
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti?	“Do you see how this pot is turned upside down?”	“你看到这个盆是怎样倒扣的吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“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.”	“那些不羞于故意说谎的人，他们的苦行者本质就这样被颠倒了。”
Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot right side up, addressed Rāhula:	然后佛陀，把盆正过来，对罗睺罗说：
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti?	“Do you see how this pot is vacant and empty?”	“你看到这个盆是空空荡荡的吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“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.	“那些不羞于故意说谎的人，他们的苦行者本质就是这样空空荡荡的。

§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.	假设有一头皇家公象，象牙像犁头，能够拉动重物，血统纯正，久经沙场。在战斗中，它会用它的前脚和后脚、它的前身和后身、它的头、耳朵、象牙和尾巴，但它仍然会保护它的鼻子。
Tattha hatthārohassa evaṃ hoti:	So its rider thinks:	所以它的骑师想：
‘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.	“这头皇家公象仍然保护着它的鼻子。
Apariccattaṃ kho rañño nāgassa jīvitan’ti.	It has not fully dedicated its life.’	它还没有完全奉献它的生命。”
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:	但是当那头皇家公象……在战斗中使用了它的前脚和后脚、它的前身和后身、它的头、耳朵、象牙、尾巴和它的鼻子时，它的骑师会想：
‘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.	“这头皇家公象……在战斗中使用了它的前脚和后脚、它的前身和后身、它的头、耳朵、象牙、尾巴和它的鼻子。
Pariccattaṃ kho rañño nāgassa jīvitaṃ.	It has fully dedicated its life.	它已经完全奉献了它的生命。
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.	Now there is nothing that royal bull elephant would not do.’	现在没有什么事是那头皇家公象不会做的了。”

§0.3 – (Never lie! Lying leads to every evil)

evameva kho, rāhula,	“In the same way, Rāhula,	“同样地，罗睺罗，
yassa kassaci sampajāna-musā-vāde natthi lajjā,	when anyone telling-a-deliberate-lie {feels} no shame,	当任何人故意撒谎却毫不羞愧时，
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.	{I say} there is no evil he will not do.	我说没有什么恶事是他不会做的。
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —	Therefore, Rāhula, [thinking]: ‘Even-in-jest no lie will-I-tell.’	因此，罗睺罗，[思考]：‘即使是开玩笑，我也绝不说谎。’
evañhi te, rāhula, sikkhitabbaṃ.	In such a way, ********, you should train.	就这样，**，你应当训练自己。”

§0.4 – (simile of miror: reflect before, during, after every action )

Taṃ kiṃ maññasi, rāhula,	What do you think, Rāhula?	你觉得呢，罗睺罗？
kimatthiyo ādāso”ti?	What is the purpose of a mirror?”	镜子的目的是什么？”

“Paccavekkhaṇattho, bhante”ti.

“It’s for reflection, sir.”

“是为了照见，先生。”

“Evameva kho, rāhula,	“In the same way, Rāhula,	“同样地，罗睺罗，
paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ,	[only after] repeated reflection {should} bodily karma [action] be performed,	[只有经过]反复思虑[才]应进行身业，
paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ,	[only after] repeated reflection {should} vocal karma [action] be performed,	[只有经过]反复思虑[才]应进行语业，
paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.	[only after] repeated reflection {should} mental karma [action] be performed,	[只有经过]反复思虑[才]应进行意业。

end of section [61.0 (intro)]❧

61.1 – (mirror body action, kāyena kammaṃ )

61.1.1.1 (before Body action → consider consequence)
61.1.1.2 (before Body action → if leads to bad, don’t do)
61.1.1.3 (before Body action → if not lead to bad, do)
61.1.2.1 (during Body action → consider consequence)
61.1.2.2 (during Body action → if leads to bad, don’t do)
61.1.2.3 (during Body action → if not lead to bad, do)
61.1.3.1 (after Body action → consider consequence)
61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)
61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)

§1.1 – (before Body action → consider consequence)

yadeva tvaṃ, rāhula, kāyena kammaṃ kattu-kāmo ahosi,	“Whenever you want to do a bodily karma,	“每当你想要造作身业时，
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	then your bodily-karma (you) should-reflect-on:	那么你的身业（你）就应该反思：
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	‘This bodily karma I want to do—	‘我想做的这个身业——
idaṃ me kāya-kammaṃ	would my bodilly karma	我的身业会导致
atta-byābādhāyapi saṃvatteyya,	{lead to} self-affliction,	自我苦恼，
para-byābādhāyapi saṃvatteyya,	{lead to} others'-affliction,	他人苦恼，
ubhaya-byābādhāyapi saṃvatteyya —	{lead to} both-[parties']-affliction?	双方苦恼吗？
a-kusalaṃ idaṃ kāya-kammaṃ	Would it be an unskillful bodily karma,	它会是一个不善的身业吗，
dukkh-udrayaṃ dukkha-vipākan’ti?	(with) painful-consequences, painful-results?’	（带着）痛苦的后果，痛苦的结果？’

§1.2 – (before Body action → if leads to bad, don’t do)

sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know	如果反思后，你得知
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	that this bodily karma I-want-to-do,	我想做的这个身业，
idaṃ me kāya-kammaṃ	this ** bodily-karma	这个身业
atta-byābādhāyapi saṃvatteyya,	{would lead to} self-affliction,	{会导致}自我苦恼，
para-byābādhāyapi saṃvatteyya,	{would lead to} others'-affliction,	{会导致}他人苦恼，
ubhaya-byābādhāyapi saṃvatteyya —	{would lead to} both-[parties']-affliction,	{会导致}双方苦恼，
a-kusalaṃ idaṃ kāya-kammaṃ	{it would be an} un-skillful **** bodily-karma,	{它将是一个}不善的\\\\身业，
dukkh-udrayaṃ dukkha-vipākan’ti,	(with) painful-consequences, painful-results,	（带着）痛苦的后果，痛苦的结果，
evarūpaṃ te, rāhula, kāyena kammaṃ	then any bodily karma {of that sort},	那么任何那样的身业，
sa-sakkaṃ na karaṇīyaṃ.	as-much-as-possible (you must) not do.	你必须尽可能地不要去做。

§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:	但是，如果这样反思后，你得知：
‘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.	‘我想要做的这个身体行为不会导致伤害自己、伤害他人，或者伤害双方。
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.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你就应该去做这样的行为。

§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:	当你正在进行身体行为时，你应该反思同一个行为：
‘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?	‘我正在做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方吗？
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’	它是不善巧的，带来痛苦的后果和结果吗？’

§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:	如果，这样反思后，你得知：
‘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.	‘我正在做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方。
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.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你就应该停止这样的行为。

§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:	但是，如果这样反思后，你得知：
‘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.	‘我正在做的这个身体行为不会导致伤害自己、伤害他人，或者伤害双方。
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.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你就应该继续做这样的行为。

§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:	在你做了身体行为之后，你应该反思同一个行为：
‘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?	‘我所做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方吗？
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’	它是不善巧的，带来痛苦的后果和结果吗？’

§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:	如果这样反思后，你得知：
‘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.	‘我所做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方。
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.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你应该向老师或明智的精神伴侣忏悔、揭露和澄清这样的行为。
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.	揭露之后，你将来应该约束自己。

§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:	但是，如果这样反思后，你得知：
‘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.	‘我所做的这个身体行为不会导致伤害自己、伤害他人，或者伤害双方。
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.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你应该因此而生活在欢喜和喜悦中，日夜修习善巧之法。

end of section [61.1 (mirror body action, kāyena kammaṃ )]❧

61.2 – (mirror verbal action, vācāya kammaṃ)

61.2.1.1 (before Vocal action → consider consequence)
61.2.1.2 (before Vocal action → if leads to bad, don’t do)
61.2.1.3 (before Vocal action → if not lead to bad, do)
61.2.2.1 (during Vocal action → consider consequence)
61.2.2.2 (during Vocal action → if leads to bad, don’t do)
61.2.2.3 (during Vocal action → if not lead to bad, do)
61.2.3.1 (after Vocal action → consider consequence)
61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)
61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)

§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:	当你想言语时，你应该反思同一行为：
‘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?’ …	‘我想要做的这个言语行为会导致伤害自己、伤害他人，或者伤害双方吗？’……
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

§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.

§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.

§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?

§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:
§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.

§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?

§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:	如果这样反思后，你得知：
‘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.	‘我所做的这个言语行为会导致伤害自己、伤害他人，或者伤害双方。
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.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你应该向老师或明智的精神伴侣忏悔、揭露和澄清这样的行为。
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.	揭露之后，你将来应该约束自己。

§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:	但是，如果这样反思后，你得知：
‘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.	‘我所做的这个言语行为不会导致伤害自己、伤害他人，或者伤害双方。
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.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你应该因此而生活在欢喜和喜悦中，日夜修习善巧之法。

❧

61.3 – (mirror mental action, manasā kammaṃ)

61.3.1.1 (before Mental action → consider consequence)
61.3.1.2 (before Mental action → if leads to bad, don’t do)
61.3.1.3 (before Mental action → if not lead to bad, do)
61.3.2.1 (during Mental action → consider consequence)
61.3.2.2 (during Mental action → if leads to bad, don’t do)
61.3.2.3 (during Mental action → if not lead to bad, do)
61.3.3.1 (after Mental action → consider consequence)
61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)
- (note asymmetry here compared to body and verbal after check)
61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)

§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:	当你想以意念行动时，你应该反思同样的行动：
‘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?’ …	‘我想要做的这个意念行动会导致伤害自己、伤害他人，或者伤害双方吗？’……
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

§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.

§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.

§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?

§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.

§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.

§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?

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

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

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:	如果这样反思后，你得知：
‘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.	‘我所做的这个意念行动会导致伤害自己、伤害他人，或者伤害双方。

(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.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你应该对那个行为感到恐惧、厌恶和反感。
aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And being repelled, you should restrain yourself in future.	并且因为厌恶，你将来应该约束自己。

§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:	但是，如果这样反思后，你得知：
‘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.	‘我所做的这个意念行动不会导致伤害自己、伤害他人，或者伤害双方。
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.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你应该因此而生活在欢喜和喜悦中，日夜修习善巧之法。

❧

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

61.5.1 (Rāhula should also use mirror reflect 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.	过去、未来和现在所有的苦行者和婆罗门，凡是净化身、语、意行为的，都是在反复思虑之后才这样做的。
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.

§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.’”	所以罗睺罗，你应当这样训练自己：‘我将在反复思虑之后，净化我的身、语、意行为。’”
evañhi te, rāhula, sikkhitabban”ti.

Idamavoca bhagavā.	That is what the Buddha said.	世尊如是说。
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.	尊者罗睺罗心满意足，对世尊所说之言心生欢喜。