Exploring the Path - Pāli Course

… “Whenever you want to perform any verbal action, you should reflect on any verbal action thus: ‘This verbal action I want to perform—could it lead to affliction for me, to the affliction of others, or to the affliction of both? Is it an unwholesome verbal action with painful consequences and painful results?’

If, on this very reflection, you understand thus: ‘This verbal action I want to perform could lead to affliction for me, to the affliction of others, or to the affliction of both; it would be an unwholesome verbal action with painful consequences, painful results!’ then any verbal action of that kind certainly should not be performed by you.

But if after this very reflection you understand thus: ‘This verbal action I want to perform will not lead to affliction for me, to the affliction of others, or to the affliction of both; it is a wholesome verbal action with good consequences and beneficial results!’ then any verbal action of that kind you may perform.

While you are performing a verbal action, you should reflect on it: ‘This verbal action I am performing—is it leading to affliction for me, to the affliction of others, or to the affliction of both? Is it an unwholesome verbal action with painful consequences and painful results?’

If, from this reflection, you understand thus: ‘This verbal action I am performing could lead to affliction for me, to the affliction of others, or to the affliction of both; it would be an unwholesome physical action with painful consequences and painful results!’ Then any verbal action of that kind certainly should not be performed by you.

But if after this reflection, you understand thus: ‘This verbal action I am performing is not leading to affliction for me, to affliction of others, or to affliction of both; it is a wholesome verbal action with good consequences and beneficial results.’ then any verbal action of that kind you may perform.

Having performed a verbal action, you should reflect on it thus: ‘This verbal action I have performed—could it lead to affliction for me, to the affliction of others, or to the affliction of both? Was it an unwholesome verbal action with painful consequences and painful results?’

If, from this reflection, you understand thus: ‘This verbal action I have performed could lead to affliction for me, to the affliction of others, or to the affliction of both; it was an unwholesome verbal action with painful consequences, painful results!’ Then you should confess it, reveal it, lay it open to the teacher or to a wise one or a companion in the holy life. Having confessed it, revealed it and laid it open you should exercise restraint in the future.

But if after this very reflection, you understand thus: ‘This verbal action did not lead to affliction for me, to the affliction of others, or to the affliction of both; it was a wholesome verbal action with happy consequences, beneficial results!’ then you should remain mentally at peace and joyful, training yourself day and night in wholesome mental qualities

Whenever you want to perform any mental action, you should reflect on it: ‘This mental action I want to perform—could it lead to affliction for me, to the affliction of others, or to the affliction of both? Is it an unwholesome mental action with painful consequences and painful results?’ If, from this reflection, you understand thus: ‘This mental action I want to perform could lead to affliction for me, to the affliction of others, or to the affliction of both; it would be an unwholesome mental action with painful consequences, painful results!’ Then any mental action of that kind certainly should not be performed by you.

But if after this very reflection you understand thus: ‘This mental action I want to perform will not lead to affliction for me, to the affliction of others, or to the affliction of both; it is a wholesome mental action with good consequences and beneficial results!” then any mental action of that kind you may perform.

While you are performing a mental action, you should reflect on it: ‘This mental action I am performing—is it leading to affliction for me, to the affliction of others, or to the affliction of both? Is it an unwholesome mental action with painful consequences and painful results?’

If, from this reflection, you understand thus: ‘This mental action I am performing could lead to affliction for me, to the affliction of others, or to the affliction of both; it would be an unwholesome physical action with painful consequences and painful results!’ Then any mental action of that kind certainly should not be performed by you.

But if after this very reflection, you understand thus: ‘This mental action I am performing is not leading to affliction for me, to affliction of others, or to affliction of both; it is a wholesome mental action with good consequences and beneficial results.’ then any mental action of that kind you may perform.

Having performed a mental action, you should reflect on it thus: ‘This mental action I have performed—could it lead to affliction for me, to the affliction of others, or to the affliction of both? Was it an unwholesome mental action with painful consequences and painful results?’ If, from this reflection, you understand thus: ‘This mental action I have performed could lead to affliction for me, to the affliction of others, or to the affliction of both; it was an unwholesome mental action with painful consequences, painful results!’ Then you should be stunned, ashamed and feel disgusted with it. Having been stunned, ashamed and felt disgusted with it you should exercise restraint in the future.

But if after this very reflection, you understand thus: ‘This mental action did not lead to affliction for me, to the affliction of others, or to the affliction of both; it was a wholesome mental action with happy consequences, beneficial results!’ then you should stay mentally at peace and joyful, training yourself day and night in wholesome mental qualities

Rahula, all those priests and contemplatives in the course of the past, who purified their bodily actions, verbal actions, and mental actions, did it through repeated reflection on their bodily actions, verbal actions, and mental actions in just this way.

All those priests and contemplatives in the course of the future, who will purify their bodily actions, verbal actions, and mental actions, will do it through repeated reflection on their bodily actions, verbal actions, and mental actions in just this way.

All those priests and contemplatives at present, who purify their bodily actions, verbal actions, and mental actions, do it through repeated reflection on their bodily actions, verbal actions, and mental actions in just this way.

Therefore, Rahula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That is how you should train yourself.

That is what the Bhagavā explained. Obliged, the Venerable Rahula delighted in the words of the Bhagavā.

* Ambalaṭṭhikarāhulovādasuttaṃ: Ambalaṭṭhika + rāhulo + vāda + suttaṃ – mango grove + Rahula + speech + suttaṃ.