經號:   
   (中部61經 更新)
2.比丘品
中部61經/芒果樹苖圃教誡羅侯羅經(比丘品[7])(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  當時,尊者羅侯羅住在芒果樹苖圃。
  那時,世尊在傍晚時,從獨坐中出來,去芒果樹苖圃見尊者羅侯羅。
  尊者羅侯羅看見世尊遠遠地走來,看見後,設置好座位、洗腳水。
  世尊在設置好的座位坐下,坐好後洗腳。
  尊者羅侯羅向世尊問訊,接者在一旁坐下。
  那時,世尊在水容器中留置少量殘留的水後,召喚尊者羅侯羅:
  「羅侯羅!你看見留置在水容器中的這少量殘留水嗎?」
  「是的,大德!」
  「羅侯羅!凡無恥故意妄語者,他們的沙門性是這麼少量。」
  那時,世尊倒掉少量殘留水後,召喚尊者羅侯羅:
  「羅侯羅!你看見倒掉的少量殘留水嗎?」
  「是的,大德!」
  「羅侯羅!凡無恥故意妄語者,他們的沙門性這麼被倒掉。」
  那時,世尊倒立水容器後,召喚尊者羅侯羅:
  「羅侯羅!你看見這倒立的水容器嗎?」
  「是的,大德!」
  「羅侯羅!凡無恥故意妄語者,他們的沙門性這麼被倒立。」
  那時,世尊正立水容器後,召喚尊者羅侯羅:
  「羅侯羅!你看見這空無、空虛的水容器嗎?」
  「是的,大德!」
  「羅侯羅!凡無恥故意妄語者,他們的沙門性這麼空無、空虛。羅侯羅!猶如國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,到了戰場,牠以前腳、後腳、前身、後身、頭、耳、象牙、尾巴執行任務,但守護象鼻。在那裡,騎象者這麼想:『這國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,到了戰場,牠以前腳、後腳、……(中略)尾巴執行任務,但守護象鼻,國王的象未拼命。』羅侯羅!當國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,到了戰場,牠以前腳、後腳、……(中略)尾巴、象鼻執行任務時,在那裡,騎象者這麼想:『這國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,到了戰場,牠以前腳、後腳、前身、後身、頭、耳、象牙、尾巴、象鼻執行任務,國王的象拼命了,現在,國王的象沒什麼不能做的了。』
  同樣的,羅侯羅!凡任何無恥故意妄語者,我說無任何惡他不能做的,羅侯羅!因此,在這裡,你要:『即使開玩笑我也將不說謊。』羅侯羅!你應該這麼學。
  羅侯羅!你怎麼想,鏡子有什麼用處?」
  「大德!觀察自己。」
  「同樣的,羅侯羅!觀察再觀察後,身業[才]應該被做;觀察再觀察後,語業[才]應該被做;觀察再觀察後,意業[才]應該被做,羅侯羅!當你想要做身業時,那身業應該被觀察:『凡我想要做的這身業,這身業對我會導致自己的惱害,會導致他人的惱害,會導致兩者的惱害嗎?這不善身業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我想要做的這身業,這身業對我會導致自己的惱害,會導致他人的惱害,會導致兩者的惱害,這不善身業有苦生起與苦果報。』羅侯羅!你應該竭盡所能不做像這樣的身業。但,羅侯羅!當觀察時,如果你這麼知道:『凡我想要做的這身業,這身業對我既不會導致自己的惱害,也不會導致他人的惱害,也不會導致兩者的惱害,這善身業有樂生起與樂果報。』羅侯羅!你應該做像這樣的身業。
  羅侯羅!當你作身業時,那身業應該被觀察:『凡我作的這身業,這身業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害嗎?這不善身業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我作的這身業,這身業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害,這不善身業有苦生起與苦果報。』羅侯羅!你應該捨棄像這樣的身業。但,羅侯羅!當觀察時,如果你這麼知道:『凡我作的這身業,這身業對我既不導致自己的惱害,也不導致他人的惱害,也不導致兩者的惱害,這善身業有樂生起與樂果報。』羅侯羅!你能從事像這樣的身業。
  羅侯羅!當你作了身業後,那身業應該被觀察:『凡我作了的這身業,這身業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害嗎?這不善身業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我作了的這身業,這身業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害,這不善身業有苦生起與苦果報。』羅侯羅!你應該在大師、智者、同梵行者處懺悔、公開、說明像這樣的身業。懺悔、公開、說明後,在未來應該達到自制。但,羅侯羅!當觀察時,如果你這麼知道:『凡我作了的這身業,這身業對我既不導致自己的惱害,也不導致他人的惱害,也不導致兩者的惱害,這善身業有樂生起與樂果報。』羅侯羅!你就因為那樣能以喜悅住於在善法上日夜隨學
  羅侯羅!當你想要做語業時,那語業應該被觀察:『凡我想要做的這語業,這語業對我會導致自己的惱害,會導致他人的惱害,會導致兩者的惱害嗎?這不善語業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我想要做的這語業,這語業對我會導致自己的惱害,會導致他人的惱害,會導致兩者的惱害,這不善語業有苦生起與苦果報。』羅侯羅!你應該竭盡所能不做像這樣的語業。但,羅侯羅!當觀察時,如果你這麼知道:『凡我想要做的這語業,這語業對我既不會導致自己的惱害,也不會導致他人的惱害,也不會導致兩者的惱害,這善語業有樂生起與樂果報。』羅侯羅!你應該做像這樣的語業。
  羅侯羅!當你作語業時,那語業應該被觀察:『凡我作的這語業,這語業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害嗎?這不善語業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我作的這語業,這語業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害,這不善語業有苦生起與苦果報。』羅侯羅!你應該捨棄像這樣的語業。但,羅侯羅!當觀察時,如果你這麼知道:『凡我作的這語業,這語業對我既不導致自己的惱害,也不導致他人的惱害,也不導致兩者的惱害,這善語業有樂生起與樂果報。』羅侯羅!你能從事像這樣的語業。
  羅侯羅!當你作了語業後,那語業應該被觀察:『凡我作了的這語業,這語業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害嗎?這不善語業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我作了的這語業,這語業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害,這不善語業有苦生起與苦果報。』羅侯羅!你應該在大師、智者、同梵行者處懺悔、公開、說明像這樣的語業。懺悔、公開、說明後,在未來應該達到自制。但,羅侯羅!當觀察時,如果你這麼知道:『凡我作了的這語業,這語業對我既不導致自己的惱害,也不導致他人的惱害,也不導致兩者的惱害,這善語業有樂生起與樂果報。』羅侯羅!你就因為那樣能以喜悅住於在善法上日夜隨學。
  羅侯羅!當你想要作意業時,那意業應該被觀察:『凡我想要做的這意業,這意業對我會導致自己的惱害,會導致他人的惱害,會導致兩者的惱害嗎?這不善意業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我想要做的這意業,這意業對我會導致自己的惱害,會導致他人的惱害,會導致兩者的惱害,這不善意業有苦生起與苦果報。』羅侯羅!你應該竭盡所能不做像這樣的意業。但,羅侯羅!當觀察時,如果你這麼知道:『凡我想要做的這意業,這意業對我既不會導致自己的惱害,也不會導致他人的惱害,也不會導致兩者的惱害,這善意業有樂生起與樂果報。』羅侯羅!你應該做像這樣的意業。
  羅侯羅!當你作意業時,那意業應該被觀察:『凡我作的這意業,這意業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害嗎?這不善意業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我作的這意業,這意業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害,這不善意業有苦生起與苦果報。』羅侯羅!你應該捨棄像這樣的意業。但,羅侯羅!當觀察時,如果你這麼知道:『凡我作的這意業,這意業對我既不導致自己的惱害,也不導致他人的惱害,也不導致兩者的惱害,這善意業有樂生起與樂果報。』羅侯羅!你能從事像這樣的意業。
  羅侯羅!當你作了意業後,那意業應該被觀察:『凡我作了的這意業,這意業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害嗎?這不善意業有苦生起與苦果報嗎?』羅侯羅!當觀察時,如果你這麼知道:『凡我作了的這意業,這意業對我導致自己的惱害,導致他人的惱害,導致兩者的惱害,這不善意業有苦生起與苦果報。』羅侯羅!像這樣的意業應該苦惱、慚愧、厭嫌。苦惱、慚愧、厭嫌後,在未來應該達到自制。但,羅侯羅!當觀察時,如果你這麼知道:『凡我作了的這意業,這意業對我既不導致自己的惱害,也不導致他人的惱害,也不導致兩者的惱害,這善意業有樂生起與樂果報。』羅侯羅!你就因為那樣能以喜悅住於在善法上日夜隨學。
  羅侯羅!凡過去世任何沙門婆羅門淨化身業、淨化語業、淨化意業者,他們已全都像這樣觀察、再觀察後淨化身業,觀察、再觀察後淨化語業,觀察、再觀察後淨化意業;羅侯羅!凡未來世任何沙門、婆羅門淨化身業、淨化語業、淨化意業者,他們也將全都像這樣觀察、再觀察後淨化身業,觀察、再觀察後淨化語業,觀察、再觀察後淨化意業;羅侯羅!凡現在任何沙門、婆羅門淨化身業、淨化語業、淨化意業者,他們也正全都像這樣觀察、再觀察後淨化身業,觀察、再觀察後淨化語業,觀察、再觀察後淨化意業。
  羅侯羅!因此,在這裡,『我將觀察、再觀察後淨化身業,觀察、再觀察後淨化語業,觀察、再觀察後淨化意業。』羅侯羅!你應該這麼學。」
  這就是世尊所說,悅意的尊者羅侯羅歡喜世尊所說。
  芒果樹苖圃教誡羅侯羅經第一終了。
2. Bhikkhuvaggo
MN.61/(1) Ambalaṭṭhikarāhulovādasuttaṃ
   107. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
   108. Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi– “passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti? “Evaṃ, bhante”. “Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi– “passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti? “Evaṃ, bhante”. “Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi– “passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti? “Evaṃ, bhante”. “Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi– “passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti? “Evaṃ, bhante”. “Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. 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. Tattha hatthārohassa evaṃ hoti– ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti …pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ Apariccattaṃ kho rañño nāgassa jīvitan’ti. 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– ‘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. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti– evañhi te, rāhula, sikkhitabbaṃ.
   109. “Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso”ti? “Paccavekkhaṇattho, bhante”ti. “Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya– akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya– akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya– kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.
   “Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati– kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.
   “Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati– kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
   110. “Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya– akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti? 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. 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.
   “Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.
   “Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati– kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
   111. “Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya– akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti? 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. 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.
   “Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati– kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.
   “Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ– ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati– akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi– ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati– kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
   112. “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. 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 parisodhessanti. 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. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti– evañhi te, rāhula, sikkhitabban”ti.
   Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.
   Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「彼道少(MA.14)」,南傳作「他們的沙門性是這麼少量」(Evaṃ parittakaṃ…tesaṃ sāmaññaṃ),智髻比丘長老英譯為「他們的隱遁狀態只這麼少」(Even so little,…is the recluseship of those…)。「沙門性」(sāmaññaṃ),另譯為「沙門位;沙門法」,《破斥猶豫》以「沙門法」(samaṇadhammo)解說。
  「知已妄言(MA.14)」,南傳作「故意妄語」(sampajānamusāvāde,直譯為「正知妄語」),智髻比丘長老英譯為「說故意的謊言;故意說謊」(tell a deliberate lie)。
  「不得戲笑妄言(MA.14);正使於調戲之中亦不妄語(AA.37.6)」,南傳作「即使開玩笑我也將不說謊」(hassāpi na musā bhaṇissāmīti, MN.61),智髻比丘長老英譯為「即使開玩笑我將不說謊」(I will not utter a falsehood even as a joke)。
  「更善持護(MA.14)」,南傳作「在未來應該達到自制」(āyatiṃ saṃvaraṃ āpajjitabbaṃ),智髻比丘長老英譯為「你應該在將來著手自制」(you should undertake restraint for the future)。
  「觀而觀(MA.14)」,南傳作「觀察再觀察後」(paccavekkhitvā paccavekkhitvā),智髻比丘長老英譯為「重覆地深思」(repeatedly reflecting)。按:《破斥猶豫》以「檢視再檢視(考慮再考慮)後」(oloketvā oloketvā)解說。
  「有什麼用處」(kimatthiyo,直譯為「有什麼意義」),智髻比丘長老英譯為「是什麼目的」(What is the purpose of)。
  「你能從事」(anupadajjeyyāsi),智髻比丘長老英譯為「能繼續」(may continue)。按:《破斥猶豫》以「你能從事(anupadeyyāsi)、堅持(upatthambheyyāsi )、一再做(punappunaṃ kareyyāsi)」解說。