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 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.'
"What do you think, 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.