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中部第61经 · 庵婆罗提迦罗睺罗教诫经 Ambalaṭṭhikarāhulovādasuttaṃ

本经目录一、庵婆罗提迦罗睺罗教诫经

107PTS 1.414缅 2.77已对照

一、庵婆罗提迦罗睺罗教诫经

一〇七、如是我闻——一时，世尊住在王舍城（Rājagaha）竹林迦兰陀园（Veḷuvana Kalandakanivāpa）。那时，具寿罗睺罗（Rāhula）住在庵婆罗提迦（Ambalaṭṭhikā）。于是，世尊于傍晚时分从静坐起身，来到庵婆罗提迦、具寿罗睺罗之处。具寿罗睺罗远远就看见世尊走来；见了之后，便敷设座位，[备置]洗足水。世尊坐在所敷设的座位上；坐下之后，洗了双足。具寿罗睺罗也礼敬世尊之后，坐在一旁。

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.
108PTS 1.415缅 2.78已对照

一〇八、于是，世尊把少许剩水留在水器（udakādhāna）里，召唤具寿罗睺罗：“罗睺罗，你看见这放在水器里的少许剩水吗？”“是的，尊者。”“罗睺罗，那些对明知而说妄语（sampajānamusāvāda）无羞耻的人，他们的沙门性（sāmañña）就是这样少。”于是，世尊把那少许剩水倒掉，召唤具寿罗睺罗：“罗睺罗，你看见被倒掉的少许剩水吗？”“是的，尊者。”“罗睺罗，那些对明知而说妄语无羞耻的人，他们的沙门性就是这样被倒掉了。”于是，世尊把那水器倒覆过来，召唤具寿罗睺罗：“罗睺罗，你看见这被倒覆的水器吗？”“是的，尊者。”“罗睺罗，那些对明知而说妄语无羞耻的人，他们的沙门性就是这样被倒覆了。”于是，世尊把那水器扶起，召唤具寿罗睺罗：“罗睺罗，你看见这空的、虚的水器吗？”“是的，尊者。”“罗睺罗，那些对明知而说妄语无羞耻的人，他们的沙门性就是这样空、这样虚。罗睺罗，犹如国王的象（nāga），牙如车辕（īsādanta）、体格壮大、出身良种、惯于战阵，已入战场，以前足作战，也以后足作战，也以前身作战，也以后身作战，也以头作战，也以耳作战，也以牙作战，也以尾作战；却唯独护着象鼻（soṇḍa）。对此，骑象者（hatthāroha）这样想：‘这国王的象，牙如车辕、体格壮大、出身良种、惯于战阵，已入战场，以前足作战，也以后足作战……乃至……也以尾作战；却唯独护着象鼻。国王的象还未舍弃性命。’罗睺罗，当国王的象，牙如车辕、体格壮大、出身良种、惯于战阵，已入战场，以前足作战，也以后足作战……乃至……也以尾作战，也以象鼻作战时，对此，骑象者这样想：‘这国王的象，牙如车辕、体格壮大、出身良种、惯于战阵，已入战场，以前足作战，也以后足作战，也以前身作战，也以后身作战，也以头作战，也以耳作战，也以牙作战，也以尾作战，也以象鼻作战。国王的象已舍弃了性命。现在国王的象已没有什么是不做的了。’罗睺罗，正是这样，凡任何对明知而说妄语无羞耻的人，我说他没有任何恶是不做的。因此，罗睺罗，‘即使为了戏笑，我也不说妄语’——罗睺罗，你应当这样修学。

108. 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 [ubbūḷhavā (sī. pī.)] 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.
109PTS 1.416缅 2.79已对照

一〇九、“罗睺罗，你认为怎样？镜子（ādāsa）是为了什么？”“尊者，是为了省察（paccavekkhaṇa）。”“罗睺罗，正是这样，一再省察之后，才应以身作业；一再省察之后，才应以语作业；一再省察之后，才应以意作业。罗睺罗，凡是你想要以身作的业，你就应当省察那身业：‘我想要以身作这个业，我这身业会转为自害，也会转为害他，也会转为两者之害——这身业是不善的、导致苦（dukkhudraya）的、有苦异熟（dukkhavipāka）的吗？’罗睺罗，若你省察时这样了知：‘我想要以身作这个业，我这身业会转为自害，也会转为害他，也会转为两者之害——这身业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的以身[作的]业，你决不应作。罗睺罗，但若你省察时这样了知：‘我想要以身作这个业，我这身业既不会转为自害，也不会转为害他，也不会转为两者之害——这身业是善的、导致乐（sukhudraya）的、有乐异熟的。’罗睺罗，那样的以身[作的]业，你应当作。

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 [dukkhundrayaṃ, dukkhudayaṃ (ka.)] 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 [saṃsakkaṃ na ca karaṇīyaṃ (ka.)]. 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.
已对照

“罗睺罗，正在以身作业时，你也应当省察那身业：‘我正在以身作这个业，我这身业转为自害，也转为害他，也转为两者之害——这身业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，但若你省察时这样了知：‘我正在以身作这个业，我这身业转为自害，也转为害他，也转为两者之害——这身业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的身业，你应当止住。罗睺罗，但若你省察时这样了知：‘我正在以身作这个业，我这身业既不转为自害，也不转为害他，也不转为两者之害——这身业是善的、导致乐的、有乐异熟的。’罗睺罗，那样的身业，你应当继续[作]。

‘‘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.
PTS 1.417缅 2.80已对照

“罗睺罗，以身作了业之后，你也应当省察那身业：‘我已以身作了这个业，我这身业转为自害，也转为害他，也转为两者之害——这身业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，若你省察时这样了知：‘我已以身作了这个业，我这身业转为自害，也转为害他，也转为两者之害——这身业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的身业，你应当向导师或有智的同梵行者说出、开显、阐明；说出、开显、阐明之后，应当于将来防护。罗睺罗，但若你省察时这样了知：‘我已以身作了这个业，我这身业既不转为自害，也不转为害他，也不转为两者之害——这身业是善的、导致乐的、有乐异熟的。’罗睺罗，你就应当以那喜与愉悦而住，于诸善法昼夜随学。

‘‘Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati [saṃvatti (pī.)], 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已对照

一一〇、“罗睺罗，凡是你想要以语作的业，你就应当省察那语业：‘我想要以语作这个业，我这语业会转为自害，也会转为害他，也会转为两者之害——这语业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，若你省察时这样了知：‘我想要以语作这个业，我这语业会转为自害，也会转为害他，也会转为两者之害——这语业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的以语[作的]业，你决不应作。罗睺罗，但若你省察时这样了知：‘我想要以语作这个业，我这语业既不会转为自害，也不会转为害他——这语业是善的、导致乐的、有乐异熟的。’罗睺罗，那样的以语[作的]业，你应当作。

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 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.
PTS 1.418缅 2.81已对照

“罗睺罗，正在以语作业时，你也应当省察那语业：‘我正在以语作这个业，我这语业转为自害，也转为害他，也转为两者之害——这语业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，但若你省察时这样了知：‘我正在以语作这个业，我这语业转为自害，也转为害他，也转为两者之害——这语业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的语业，你应当止住。罗睺罗，但若你省察时这样了知：‘我正在以语作这个业，我这语业既不转为自害，也不转为害他，也不转为两者之害——这语业是善的、导致乐的、有乐异熟的。’罗睺罗，那样的语业，你应当继续[作]。

‘‘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.
已对照

“罗睺罗，以语作了业之后，你也应当省察那语业：‘我已以语作了这个业，我这语业转为自害，也转为害他，也转为两者之害——这语业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，若你省察时这样了知：‘我已以语作了这个业，我这语业转为自害，也转为害他，也转为两者之害——这语业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的语业，你应当向导师或有智的同梵行者说出、开显、阐明；说出、开显、阐明之后，应当于将来防护。罗睺罗，但若你省察时这样了知：‘我已以语作了这个业，我这语业既不转为自害，也不转为害他，也不转为两者之害——这语业是善的、导致乐的、有乐异熟的。’罗睺罗，你就应当以那喜与愉悦而住，于诸善法昼夜随学。

‘‘Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], 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.
111PTS 1.419缅 2.82已对照

一一一、“罗睺罗，凡是你想要以意作的业，你就应当省察那意业：‘我想要以意作这个业，我这意业会转为自害，也会转为害他，也会转为两者之害——这意业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，若你省察时这样了知：‘我想要以意作这个业，我这意业会转为自害，也会转为害他，也会转为两者之害——这意业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的以意[作的]业，你决不应作。罗睺罗，但若你省察时这样了知：‘我想要以意作这个业，我这意业既不会转为自害，也不会转为害他，也不会转为两者之害——这意业是善的、导致乐的、有乐异熟的。’罗睺罗，那样的以意[作的]业，你应当作。

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 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.
已对照

“罗睺罗，正在以意作业时，你也应当省察那意业：‘我正在以意作这个业，我这意业转为自害，也转为害他，也转为两者之害——这意业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，但若你省察时这样了知：‘我正在以意作这个业，我这意业转为自害，也转为害他，也转为两者之害——这意业是不善的、导致苦的、有苦异熟的。’罗睺罗，那样的意业，你应当止住。罗睺罗，但若你省察时这样了知：‘我正在以意作这个业，我这意业既不转为自害，也不转为害他，也不转为两者之害——这意业是善的、导致乐的、有乐异熟的。’罗睺罗，那样的意业，你应当继续[作]。

‘‘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.
缅 2.83已对照

“罗睺罗，以意作了业之后，你也应当省察那意业：‘我已以意作了这个业，我这意业转为自害，也转为害他，也转为两者之害——这意业是不善的、导致苦的、有苦异熟的吗？’罗睺罗，若你省察时这样了知：‘我已以意作了这个业，我这意业转为自害，也转为害他，也转为两者之害——这意业是不善的、导致苦的、有苦异熟的。’罗睺罗，而对那样的意业，你应当苦恼、羞惭、厌恶；苦恼、羞惭、厌恶之后，应当于将来防护。罗睺罗，但若你省察时这样了知：‘我已以意作了这个业，我这意业既不转为自害，也不转为害他，也不转为两者之害——这意业是善的、导致乐的、有乐异熟的。’罗睺罗，你就应当以那喜与愉悦而住，于诸善法昼夜随学。

‘‘Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], 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 [evarūpe (sī. pī.), evarūpe pana (syā. kaṃ.)] te, rāhula, manokammaṃ [manokamme (sī. syā. kaṃ. pī.)] 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.
112PTS 1.420已对照

一一二、“罗睺罗，凡是在过去世任何沙门或婆罗门清净了身业、清净了语业、清净了意业，他们全都是这样一再省察之后清净了身业，一再省察之后清净了语业，一再省察之后清净了意业。罗睺罗，凡是在未来世任何沙门或婆罗门将清净身业、将清净语业、将清净意业，他们全都将这样一再省察之后清净身业，一再省察之后清净语业，一再省察之后清净意业。罗睺罗，凡是现在任何沙门或婆罗门正清净身业、正清净语业、正清净意业，他们全都是这样一再省察之后清净身业，一再省察之后清净语业，一再省察之后清净意业。因此，罗睺罗，‘我将一再省察之后清净身业，一再省察之后清净语业，一再省察之后清净意业’——罗睺罗，你应当这样修学。”

世尊说了这[番话]。具寿罗睺罗满意、欢喜世尊之所说。

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, sikkhitabba’’nti.
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.
Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.
已对照

《庵婆罗提迦罗睺罗教诫经》终，[《比丘品》中之]第一[经]。

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