MN 61 · 安巴喇提咖罗睺罗教诫经
107如是我闻：一时，世尊住在王舍城的竹林迦兰陀迦尼婆巴。那时，具寿罗睺罗住在安巴喇提咖林园。傍晚时分，世尊从独处禅修中起身，前往安巴喇提咖林园具寿罗睺罗的住处。具寿罗睺罗远远望见世尊走来，便铺好座位，备好洗脚水。世尊在敷好的座位上坐下，洗完脚。具寿罗睺罗礼敬世尊后，在一旁坐下。
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接着，世尊将洗脚水器中剩下的一点水留在器内，然后对具寿罗睺罗说：“罗睺罗，你看见这水器里所剩的这一点水了吗？”“是的，尊者。”“罗睺罗，那些明知而故意妄语却没有惭愧心的人，他们的沙门性就像这样，只剩这么少许。”然后，世尊将所剩的这一点水倒掉，对具寿罗睺罗说：“罗睺罗，你看见这一点水被倒掉了吗？”“是的，尊者。”“罗睺罗，那些明知而故意妄语却没有惭愧心的人，他们的沙门性就像这样被倒掉了。”然后，世尊将那个水器倒扣过来，对具寿罗睺罗说：“罗睺罗，你看见这个水器被倒扣了吗？”“是的，尊者。”“罗睺罗，那些明知而故意妄语却没有惭愧心的人，他们的沙门性就像这样被倒扣了。”然后，世尊又将那个水器翻正过来，对具寿罗睺罗说：“罗睺罗，你看见这个水器空空的、一无所有吗？”“是的，尊者。”“罗睺罗，那些明知而故意妄语却没有惭愧心的人，他们的沙门性就像这样空空如也、一无所有。罗睺罗，譬如有一头国王的大象，牙如车辕，体格高大，出身纯种，惯于上战场。当它走上战场时，用前腿作战，用后腿作战，用前半身作战，用后半身作战，用头作战，用耳朵作战，用象牙作战，用尾巴作战，却护住自己的鼻子。这时，训象师便这样想：‘这头国王的大象，牙如车辕，体格高大，出身纯种，惯于上战场。它在战场上用前腿作战，用后腿作战……用尾巴作战，却还护着鼻子。这表明这头国王的大象还未舍离生命。’然而，罗睺罗，一旦这头国王的大象，牙如车辕，体格高大，出身纯种，惯于上战场，在战场上既用前腿作战，用后腿作战……用尾巴作战，最后连鼻子也用上了。这时，训象师便这样想：‘这头国王的大象，牙如车辕，体格高大，出身纯种，惯于上战场。它在战场上用前腿作战，用后腿作战，用前半身作战，用后半身作战，用头作战，用耳朵作战，用象牙作战，用尾巴作战，连鼻子也用上了。这表明这头国王的大象已舍离了生命。如今，没有什么是这头国王的大象所不能做的了。’同样地，罗睺罗，对于任何没有惭愧心而故意妄语的人，我说他没有什么是不能做的恶业。因此，罗睺罗，你应当这样训练自己：‘即使是出于戏笑，我也绝不说谎。’罗睺罗，你正应当如此训练。
Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapita’’nti? ‘‘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 chaḍḍita’’nti? ‘‘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 nikkujjita’’nti? ‘‘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 tuccha’’nti? ‘‘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 jīvita’nti. 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 akaraṇīya’nti. 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“罗睺罗，你认为如何？镜子有何用途？”“是用来省察的，尊者。”“正是如此，罗睺罗。应当反复省察之后，再以身造业；反复省察之后，再以语造业；反复省察之后，再以意造业。罗睺罗，每当你想要造作身业时，便应省察那个身业：‘我此刻想造作的这个身业，会导致自己受苦吗？会导致他人受苦吗？会导致自他双方受苦吗？这是不善的身业，以苦为根，会带来苦的果报吗？’罗睺罗，若你在省察时如此了知：‘我即将造作的身业，会导致自己受苦，或导致他人受苦，或导致双方受苦——这是不善的身业，以苦为根，会带来苦的果报。’那么，罗睺罗，像这样的身业，你绝对不应造作。然而，罗睺罗，若你在省察时如此了知：‘我即将造作的身业，既不会导致自己受苦，也不会导致他人受苦，也不会导致双方受苦——这是善的身业，以乐为根，会带来乐的果报。’那么，罗睺罗，像这样的身业，你便可以造作。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.
4罗睺罗，当你正在造作身业时，你也应当如此省察该身业：‘我此刻所造作的身业，会给自己带来痛苦吗？会给他人带来痛苦吗？会给自己和他人双方都带来痛苦吗？这是不善的身业，会引生苦、带来苦的果报吗？’罗睺罗，若在省察时你这样知道：‘我此刻所造作的身业，给自己带来痛苦，或给他人带来痛苦，或给双方都带来痛苦——这是不善的身业，会引生苦、带来苦的果报。’那么，罗睺罗，你应当立即舍断这样的身业。然而，罗睺罗，若在省察时你这样知道：‘我此刻所造作的身业，既不会给自己带来痛苦，也不会给他人带来痛苦，也不会给双方带来痛苦——这是善的身业，会引生乐、带来乐的果报。’那么，罗睺罗，你便应当继续这样做。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.
5罗睺罗，在造作身业之后，你也同样应当省察该身业：‘我刚完成的这个身业，会给自己带来痛苦吗？会给他人带来痛苦吗？会给自己和他人双方都带来痛苦吗？这是不善的身业，会引生苦、带来苦的果报吗？’罗睺罗，若在省察时你这样知道：‘我刚完成的这个身业，给自己带来了痛苦，或给他人带来了痛苦，或给双方带来了痛苦——这是不善的身业，会引生苦、带来苦的果报。’那么，罗睺罗，对于这样的身业，你应当向导师、或有智慧的梵行者、或同梵行者坦白、发露、显露；在坦白、发露、显露之后，未来应当防护，不再造作。然而，罗睺罗，若在省察时你这样知道：‘我刚完成的这个身业，既没有给自己带来痛苦，也没有给他人带来痛苦，也没有给双方带来痛苦——这是善的身业，会引生乐、带来乐的果报。’那么，罗睺罗，你因此便应当欢喜愉悦，日夜安住于善法的修习之中。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
110罗睺罗，每当你想造作语业时，你应当先省察该语业：‘我现在想造的语业，会给自己带来痛苦吗？会给他人带来痛苦吗？会给自己和他人双方都带来痛苦吗？这是不善的语业，会引生苦、带来苦的果报吗？’罗睺罗，若在省察时你这样知道：‘我即将造作的语业，会给自己带来痛苦，或给他人带来痛苦，或给双方带来痛苦——这是不善的语业，会引生苦、带来苦的果报。’那么，罗睺罗，像这样的语业，你决不应说。然而，罗睺罗，若在省察时你这样知道：‘我即将造作的语业，既不会给自己带来痛苦，也不会给他人带来痛苦，也不会给双方带来痛苦——这是善的语业，会引生乐、带来乐的果报。’那么，罗睺罗，像这样的语业，你才应当说。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.
7罗睺罗，你在造语业时，也应当对那同一个语业如此省察：‘我现在所造的这个语业，会给自己带来苦吗？会给他人带来苦吗？会给自他双方带来苦吗？这个语业是不善的，会生起苦，带来苦的果报吗？’罗睺罗，如果你省察时这样了知：‘我现在所造的这个语业，会给自己带来苦，会给他人带来苦，会给自他双方带来苦——这个语业是不善的，会生起苦，带来苦的果报。’那么，罗睺罗，你应当舍弃这样的语业。但是，罗睺罗，如果你省察时这样了知：‘我现在所造的这个语业，不会给自己带来苦，不会给他人带来苦，不会给自他双方带来苦——这个语业是善的，会生起乐，带来乐的果报。’那么，罗睺罗，你应当继续这样的语业。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.
8罗睺罗，在语业已造之后，你也应当对那同一个语业如此省察：‘我已造的这个语业，会给自己带来苦吗？会给他人带来苦吗？会给自他双方带来苦吗？这个语业是不善的，会生起苦，带来苦的果报吗？’罗睺罗，如果你省察时这样了知：‘我已造的这个语业，会给自己带来苦，会给他人带来苦，会给自他双方带来苦——这个语业是不善的，会生起苦，带来苦的果报。’那么，罗睺罗，你应当在导师面前，或者在智者面前，或者在同梵行者面前，发露、明示、坦露这样的语业；发露、明示、坦露之后，未来应当防护，不再造作。但是，罗睺罗，如果你省察时这样了知：‘我已造的这个语业，不会给自己带来苦，不会给他人带来苦，不会给自他双方带来苦——这个语业是善的，会生起乐，带来乐的果报。’那么，罗睺罗，你便可以因此安住于喜悦和欣悦之中，日夜修学善法。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
111罗睺罗，当你想要造作意业时，也应当对那同一个意业如此省察：‘我现在想造的这个意业，会给自己带来苦吗？会给他人带来苦吗？会给自他双方带来苦吗？这个意业是不善的，会生起苦，带来苦的果报吗？’罗睺罗，如果你省察时这样了知：‘我现在想造的这个意业，会给自己带来苦，会给他人带来苦，会给自他双方带来苦——这个意业是不善的，会生起苦，带来苦的果报。’那么，罗睺罗，你应当坚决不造作这样的意业。但是，罗睺罗，如果你省察时这样了知：‘我现在想造的这个意业，不会给自己带来苦，不会给他人带来苦，不会给自他双方带来苦——这个意业是善的，会生起乐，带来乐的果报。’那么，罗睺罗，你应当造作这样的意业。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.
10罗睺罗，在你以心造作意业时，也应当反复省察那同一个意业：‘我此刻所造作的这个意业，会不会导致自己受苦？会不会导致他人受苦？会不会导致自他双方都受苦？这个意业是不善的，会生起苦、招感苦的果报吗？’ 罗睺罗，如果在省察时，你这样了知：‘我此刻所造作的这个意业，会导致自己受苦，会导致他人受苦，会导致自他双方都受苦——这个意业是不善的，会生起苦、招感苦的果报。’ 那么，罗睺罗，你应当舍断这样的意业。 然而，罗睺罗，如果在省察时，你这样了知：‘我此刻所造作的这个意业，不会导致自己受苦，不会导致他人受苦，不会导致自他双方受苦——这个意业是善的，会生起乐、招感乐的果报。’ 那么，罗睺罗，你应当继续这样的意业。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.
11罗睺罗，当你以心造作了意业之后，也应当省察那意业：‘我所造的这个意业，是否会导致自己受苦？是否会导致他人受苦？是否会导致自他双方受苦？这个意业是不善的，能引生苦、带来苦的果报吗？’ 罗睺罗，若你在省察时，如是了知：‘我所造的这个意业，会导致自己受苦，会导致他人受苦，会导致自他双方受苦——这个意业是不善的，能引生苦、带来苦的果报。’ 罗睺罗，你应当对这样的意业生起厌恶、羞耻与厌弃。生起厌恶、羞耻与厌弃之后，你应当于未来防护、受持。然而，罗睺罗，若你在省察时，如是了知：‘我所造的这个意业，不会导致自己受苦，不会导致他人受苦，不会导致自他双方受苦——这个意业是善的，能引生乐、带来乐的果报。’ 罗睺罗，你便可因此住于喜悦与满足之中，日夜修学诸善法。
‘‘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 dukkhavipāka’nti? 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 dukkhavipāka’nti, 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 sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
112罗睺罗，所有过去世的沙门或婆罗门，凡是净化身业、净化语业、净化意业者，全都是这样：通过一再省察后净化身业，通过一再省察后净化语业，通过一再省察后净化意业。罗睺罗，所有未来世的沙门或婆罗门，凡是将会净化身业、将会净化语业、将会净化意业者，也全都将是这样：通过一再省察后净化身业，通过一再省察后净化语业，通过一再省察后净化意业。罗睺罗，所有现在的沙门或婆罗门，凡是净化身业、净化语业、净化意业者，也全都是这样：通过一再省察后净化身业，通过一再省察后净化语业，通过一再省察后净化意业。因此，罗睺罗，你应当这样学：‘我将通过一再省察，净化身业；通过一再省察，净化语业；通过一再省察，净化意业。’罗睺罗，你应当确实这样来学。
‘‘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, sikkhitabba’’nti.
13世尊这样说了。尊者罗睺罗心满意足，对世尊所说的话欢喜信受。
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.
14《安巴喇提咖罗睺罗教诫经》第一终
Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.