芒果石教誡羅睺羅經

如是我聞：一時薄伽梵住王舍城竹林的松鼠園。

爾時尊者羅睺羅住在芒果石。薄伽梵日晡從隱居處起身，去尊者羅睺羅所住的芒果石。尊者羅睺羅見他從遠處走來，見他後，便為之敷座備洗足水。薄伽梵在施座處坐下，坐下後洗足。尊者羅睺羅向薄伽梵頂禮後，坐於一邊。

接著，薄伽梵在水勺中存留丁點殘水，之後對尊者羅睺羅說：“羅睺羅，你看見水勺中所剩這丁點殘水麼?”

“是，世尊。”

“一個故意說謊而無愧意的人，其沙門心性，便是那麼少。”

薄伽梵將殘水倒去，之後對尊者羅睺羅說：“羅睺羅，你看見這丁點殘水怎樣給倒去麼?”

“是，世尊。”

“一個故意說謊而無愧意的人，其沙門心性，便是那樣給倒去了。”

薄伽梵將水勺翻轉倒置，之後，對尊者羅睺羅說：“羅睺羅，你看見這水勺怎樣翻轉倒置麼?”

“是，世尊。”

“一個故意說謊而無愧意的人，其沙門心性，便是那樣翻轉倒置了。”

薄伽梵將水勺置正，之後對尊者羅睺羅說：“羅睺羅，你看見這水勺內怎樣空無、空洞麼?”

“是，世尊。”

“一個故意說謊而無愧意的人，其沙門心性，便是那樣空無、空洞。”

“羅睺羅，譬如有一頭御象：巨大、良種、善戰、牙如戰車之柱。作戰時，它動用前足、後足、象頭、象耳、象牙、象尾，只護著象鼻。馴象士注意到了，便想：‘這頭御象尚不能為王捨命。’ 但是，當這頭御象......作戰時，它動用前足、後足、象頭、象耳、象牙、象尾、與象鼻，馴象士注意到了，便想：‘這頭御象已為王捨命。沒有什麼它不會做。’

“同樣，一個故意說謊而無愧意的人，我告訴你，沒有什麼他不會做。因此羅睺羅，你應當訓練自己：‘我決不故意說謊，哪怕於戲笑之中。’

“你覺得如何，羅睺羅，鏡子有何用途?”

“世尊，用於觀照。”

“同樣地，羅睺羅，對於身業、語業、意業[直譯為身體、言語、心意之動作]也應當反復觀照。

“每當你想做某個身業時，應當觀照它：‘我想做的這個身業——它會導致害己、害人或兩害麼? 它會是一種不善巧的身業，有苦果、苦報麼?’ 如果觀照之後你了解了，它會導致害己、害人或兩害；它會是一種不善巧的身業，有苦果、苦報，那麼那樣的身業你絕對不適合做。但是，如果觀照之後你了解了，它不會導致害己……它會是一種善巧的身業，有樂果、樂報，那麼任何那樣的身業，你適合做。

“你正在做某個身業時，應當觀照它：‘我正在做的這個身業——是在導致害己、害人或兩害麼? 它是一種不善巧的身業，有苦果、苦報嗎?’ 如果觀照之後你了解了，它在導致害己、害人或兩害……你應當放棄。但是如果觀照之後你了解了，它並不……你可以繼續。

“你在做了某個身業之後，應當觀照它……如果觀照之後你了解了，它導致了害己、害人、或兩害；它是一種不善巧的身業，有苦果、苦 報，那麼你應當對尊師或者一位多聞的修行同伴懺悔、披露、公開。懺悔後，你應當在未來約束自己。但是如果觀照之後你了解了，它不曾導致害己、害人或兩害……它是一種善巧的身業，有樂果、樂報，那麼你應當安住於清新與喜樂，日夜修習善巧的心理素質。

“每當你想做某個語業時，應當觀照它：‘我想做的這個語業——它會導致害己、害人或兩害麼? 它會是一種不善巧的語業，有苦果、苦報麼?’ 如果觀照之後你了解了，它會導致害己、害人或兩害; 它會是一種不善巧的語業，有苦果、苦報，那麼那樣的語業你絕對不適合做。但是，如果觀照之後你了解了，它不會導致害己……它會是一種善巧的語業，有樂果、樂報，那麼任何那樣的語業，你適合做。

“你正在做某個語業時，應當觀照它：‘我正在做的這個語業——是在導致害己、害人或兩害麼? 它是一種不善巧的語業，有苦果、苦報麼?’ 如果觀照之後你了解了，它在導致害己、害人、或兩害……你應當放棄。但是如果觀照之後你了解了，它不會……你可以繼續。

“你在做了某個語業之後，應當觀照它……如果觀照之後你了解了，它導致了害己、害人或兩害；它是一種不善巧的語業，有苦果、苦報，那麼你應當對尊師或者一位多聞的修行同伴懺悔、披露、公開。懺悔後，你應當在未來約束自己。但是如果觀照之後你了解了，它不曾導致害己、害人或兩害……它是一種善巧的語業，有樂果、樂報，那麼你應當安住於清新與喜樂，日夜修習善巧的心理素質。

“每當你想做某個意業時，應當觀照它：‘我想做的這個意業——它會導致害己、害人或兩害 麼? 它會是一種不善巧的意業，有苦果、苦報麼?’ 如果觀照之後你了解了，它會導致害己、害人或兩害；它會是一種不善巧的意業，有苦果、苦報，那麼那樣的意業你絕對不適合做。但是，如果觀照之後你了解了，它不會導致害己……它會是一種善巧的意業，有樂果、樂報，那麼任何那樣的意業，你適合做。

“你正在做某個意業時，應當觀照它：‘我正在做的這個意業——是在導致害己、害人或兩害麼？它是一種不善巧的意業，有苦果、苦報麼?’ 如果觀照之後你了解了，它在導致害己、害人或兩害……你應當放棄。但是如果觀照之後你了解了，它不……你可以繼續。

“你在做了某個意業之後，應當觀照它……如果觀照之後你了解了，它導致了害己、害人或兩害；它是一種不善巧的意業，有苦果、苦報，那麼你應當對此有憂惱、可恥、厭棄感。有了憂惱、可恥、厭棄感之後，你應當在未來約束自己。但是如果觀照之後你了解了，它不曾導致害己、害人或兩害……它是一種善巧的意業，有樂果、樂報，那麼你應當安住於清新與喜樂，日夜修習善巧的心理素質。

“羅睺羅，過去所有淨化了自己的身業、語業、意業的僧侶行者，他們所做的，正是這般反復地觀照自己的身業、語業、意業。

“未來所有將淨化自己的身業、語業、意業的僧侶行者，他們要做的，正是這般反復地觀照自己的身業、語業、意業。

“當前所有在淨化自己的身業、語業、意業的僧侶行者，他們在做的，正是這般反復地觀照自己的身業、語業、意業。

“因此，羅睺羅，你應當訓練自己: ‘我要藉反復觀照淨化自己的身業。我要藉反復觀照淨化自己的語業。我要藉反復觀照淨化自己的意業。’ 你應當如此訓練自己。”

那就是薄伽梵所說。尊者羅睺羅對薄伽梵之言隨喜、心悅。

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. Rahula 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 contemplative 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.