The Medium Discourses
Chapter 2: Related to Deeds
| （一四） 中阿含 業相應品 羅云經第四 (初一日誦) | 14. Rāhula |
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| 我聞如是： 一時，佛遊王舍城，在竹林、迦蘭哆園。 | 1. Thus I have heard:1 One time, the Buddha traveled to Rājagṛha and was staying at the Squirrels’ Park in the bamboo grove there. |
| 爾時，尊者羅云亦遊王舍城溫泉林中。 於是，世尊過夜平旦，著衣持鉢入王舍城而行乞食。 乞食已竟，至溫泉林羅云住處。 尊者羅云遙見佛來，即便往迎。 取佛衣鉢，為敷坐，具汲水洗足。 佛洗足已，坐羅云座。 | 2. It was then that Venerable Rāhula also had traveled to Rājagṛha and stayed in Tapodā Grove.2 At daybreak after the night passed, the Bhagavān put on his robe and took his bowl into Rājagṛha to solicit alms. After he was done soliciting alms, he went to where Rāhula was living in Tapodā Grove. When Venerable Rāhula saw the Buddha coming from afar, he went out to greet him. He took the Buddha’s robe and bowl, prepared a place to sit, and provided water to wash his feet. Once the Buddha had washed his feet, he sat down on Rāhula’s seat. |
| 於是，世尊即取水器，瀉留少水已，問曰： 「羅云，汝今見我取此水器，瀉留少水耶？」 | 3. The Bhagavān picked up the water pot and poured out all but a little water. He then asked, “Now, Rāhula, did you see me pick up this water pot and pour out all but a little water?” |
| 羅云答曰： 「見也，世尊。」 | Rāhula replied, “I saw that, Bhagavān.” |
| 佛告羅云： 「我說彼道少，亦復如是。 謂知已妄言，不羞、不悔，無慚、無愧。 羅云，彼亦無惡不作。 是故，羅云，當作是學： 『不得戲笑妄言。』」 | 4. The Buddha told Rāhula, “I would say that someone who has a little of the path is likewise. That is, someone who has knowingly spoken falsely without shame or regret has no modesty or conscience. Rāhula, there’s no evil that that person won’t do. Therefore, Rāhula, you should train yourself in this way: ‘I cannot speak falsely even in jest.’” |
| 世尊復取此少水器，盡瀉棄已，問曰： 「羅云，汝復見我取少水器，盡瀉棄耶？」 | 5. The Bhagavān again picked up the pot with a little water and poured all of it out. He asked, “Rāhula, did you also see me pick up that pot with a little water and pour all of it out?” |
| 羅云答曰： 「見也，世尊。」 | Rāhula replied, “I saw that, Bhagavān.” |
| 佛告羅云： 「我說彼道盡棄，亦復如是。 謂知已妄言，不羞、不悔，無慚、無愧。 羅云，彼亦無惡不作。 是故，羅云，當作是學： 『不得戲笑妄言。』」 | 6. The Buddha told Rāhula, “I say that someone who completely abandons the path is likewise. That is, someone who has knowingly spoken falsely without shame or regret has no modesty or conscience. Rāhula, there’s no evil that that person won’t do, either. Therefore, Rāhula, you should train yourself in this way: ‘I cannot speak falsely even in jest.’” |
| 世尊復取此空水器，覆著地已，問曰： 「羅云，汝復見我取空水器，覆著地耶？」 | 7. The Bhagavān again picked up the empty water pot and overturned it on the ground. He then asked, “Rāhula, did you see me pick up this empty water pot and overturn it on the ground?” |
| 羅云答曰： 「見也，世尊。」 | Rāhula replied, “I saw that, Bhagavān.” |
| 佛告羅云： 「我說彼道覆，亦復如是。 謂知已妄言，不羞、不悔，無慚、無愧。 羅云，彼亦無惡不作。 是故，羅云，當作是學： 『不得戲笑妄言。』」 | 8. The Buddha told Rāhula, “I say that those who overturn the path are likewise. That is, someone who has knowingly spoken falsely without shame or regret has no modesty or conscience. Rāhula, there’s no evil that that person won’t do, either. Therefore, Rāhula, you should train yourself in this way: ‘I cannot speak falsely even in jest.’” |
| 世尊復取此覆水器，發令仰已，問曰： 「羅云，汝復見我取覆水器，發令仰耶？」 | 9. The Bhagavān again picked up the overturned water pot and set it upright. He asked, “Rāhula, did you see me pick up this overturned water pot and set it upright?” |
| 羅云答曰： 「見也，世尊。」 | Rāhula replied, “I saw that, Bhagavān.” |
| 佛告羅云： 「我說彼道仰，亦復如是。 謂知已妄言，不羞不悔，不慚不愧。 羅云，彼亦無惡不作。 是故，羅云，當作是學： 『不得戲笑妄言。』 | 10. The Buddha told Rāhula, “I say those who turn the path upright are likewise.3 That is, someone who has knowingly spoken falsely without shame or regret has no modesty or conscience. Rāhula, there’s no evil that that person won’t do, either. Therefore, Rāhula, you should train yourself in this way: ‘I cannot speak falsely even in jest.’ |
| 「羅云，猶如王有大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙。 一切皆用，唯護於鼻。 象師見已，便作是念： 『此王大象猶故惜命。 所以者何？ 此王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙。 一切皆用，唯護於鼻。』 | 11. “Rāhula, it’s like a king’s great elephant when it goes into a battle. It uses its front and hind legs, tail, hips, back, sides, neck, forehead, ears, and tusks. It uses all of those things, guarding only its trunk. When the elephant’s trainer sees this, he thinks, ‘This great royal elephant still values its life. Why is that? When this great royal elephant goes into battle, it uses its front and hind legs, tail, hips, back, sides, neck, forehead, ears, and tusks. It uses all of those things, guarding only its trunk.’ |
| 「羅云，若王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻。 一切盡用。 象師見已，便作是念： 『此王大象不復惜命。 所以者何？ 此王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻。 一切盡用。』 | 12. “Rāhula, suppose a great royal elephant goes into a battle and uses its front and hind legs, tail, hips, back, sides, neck, forehead, ears, tusks, and trunk. It uses all of those things. When the elephant’s trainer sees this, he thinks, ‘This great royal elephant doesn’t value its life anymore. Why is that? When this great royal elephant goes into battle, it uses its front and hind legs, tail, hips, back, sides, neck, forehead, ears, tusks, and trunk. It uses all of those things.’ |
| 「羅云，若王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻。 一切盡用。 羅云，我說此王大象入陣鬪時，無惡不作。 如是，羅云，謂知已妄言，不羞不悔，無慚無愧。 羅云，我說彼亦無惡不作。 是故，羅云，當作是學： 『不得戲笑妄言。』 | 13. “Rāhula, suppose a great royal elephant goes into a battle and uses its front and hind legs, tail, hips, back, sides, neck, forehead, ears, tusks, and trunk. It uses all of those things. Rāhula, I say there’s no evil this great royal elephant won’t do when it goes into battle. Thus, Rāhula, someone who has knowingly spoken falsely without shame or regret has no modesty or conscience. Rāhula, there’s no evil that that person won’t do, either. Therefore, Rāhula, you should train yourself in this way: ‘I cannot speak falsely even in jest.’ |
| 於是，世尊即說頌曰： | 14. The Bhagavān then spoke in verse: |
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| 佛說頌已，復問羅云： 「於意云何？ 人用鏡為？」 | 15. After reciting these verses, the Buddha again asked Rāhula, “What do you think? Do people use mirrors?” |
| 尊者羅云答曰： 「世尊，欲觀其面，見淨、不淨。」 | Venerable Rāhula replied, “Bhagavān, they do when they want to examine their face to see that it’s clean or not.” |
| 「如是，羅云。 若汝將作身業，即觀彼身業： 『我將作身業。 彼身業為淨、為不淨，為自為、為他？』 羅云，若觀時則知： 『我將作身業。 彼身業淨，或自為，或為他。 不善與苦果受於苦報。』 羅云，汝當捨彼將作身業。 羅云，若觀時則知： 『我將作身業。 彼身業不淨，或自為，或為他。 善與樂果受於樂報。』 羅云，汝當受彼將作身業。 | 16. “So it is, Rāhula. If you are going to commit a physical deed, then examine that physical deed: ‘I’m going to do this physical deed. Is that physical deed pure or impure for either myself or another?’ Rāhula, suppose you know this when you examine it: ‘I’m going to do a physical deed. That physical deed is pure for either myself or another. Something unskillful and painful in effect would bring a consequence of suffering.’5 Rāhula, you should abandon that physical deed that you are going to do. Rāhula, suppose you know this when you examine it: ‘I’m going to do this physical deed. That physical deed is impure either for myself or another. Something skillful and pleasant in effect would bring a consequence of happiness.’ Rāhula, you should accept that physical deed that you are going to do. |
| 「羅云，若汝現作身業，即觀此身業： 『若我現作身業，此身業為淨、為不淨，為自為、為他？』 羅云，若觀時則知： 『我現作身業。 此身業淨，或自為，或為他。 不善與苦果受於苦報。』 羅云，汝當捨此現作身業。 羅云，若觀時則知： 『我現作身業。 此身業不淨，或自為，或為他。 善與樂果受於樂報。』 羅云，汝當受此現作身業。 | 17. “Rāhula, if you are presently committing a physical deed, then examine that physical deed: ‘If I do this physical deed, will this physical deed be pure or impure for either myself or another?’ Rāhula, suppose you know this when you examine it: ‘I’m presently doing a physical deed. This physical deed is pure for either myself or another. Something unskillful and painful in effect would bring a consequence of suffering.’ Rāhula, you should abandon this physical deed that you are presently doing. Rāhula, suppose you know this when you examine it: ‘I’m presently doing this physical deed. This physical deed is impure either for myself or another. Something skillful and pleasant in effect would bring a consequence of happiness.’ Rāhula, you should accept this physical deed that you are presently doing. |
| 「羅云，若汝已作身業，即觀彼身業： 『若我已作身業，彼身業已過去、滅盡、變易，為淨、為不淨，為自、或為他？』 羅云，若觀時則知： 『我已作身業。 彼身業已過去、滅盡、變易，彼身業淨，或自為，或為他。 不善與苦果受於苦報。』 羅云，汝當詣善知識、梵行人所，彼已作身業，至心發露，應悔過說。 慎莫覆藏，更善持護。 羅云，若觀時則知： 『我已作身業。 彼身業已過去滅盡變易，彼身業不淨，或自為，或為他。 善與樂果受於樂報。』 羅云，汝當晝夜歡喜，住正念正智。 口業亦復如是。 | 18. “Rāhula, if you’ve done a physical deed, then examine that physical deed: ‘If I’ve done a physical deed, was that physical deed that’s in the past, completely gone, and changed pure or impure for myself or another?’ Rāhula, suppose you know this when you examine it: ‘I’ve done a physical deed. That physical deed that’s in the past, completely gone, and changed was pure, whether for myself or another. Something unskillful and painful in effect would bring a consequence of suffering.’ Rāhula, you should go to a good friend or someone of the religious life, sincerely confess it to them, and express regret for that mistake. If you don’t continue to keep it a secret, then you’ll guard against it well. Rāhula, suppose you know this when you examine it: ‘I’ve done a physical deed. That physical deed that’s in the past, completely gone, and changed was impure, whether for myself or another. Something skillful and pleasant in effect would bring a consequence of happiness.’ Rāhula, you should be glad day and night and abide with correct mindfulness and knowledge. Verbal deeds are likewise. |
| 「羅云，因過去行故，已生意業，即觀彼意業： 『若因過去行故，已生意業，彼意業為淨、為不淨，為自為、為他？』 羅云，若觀時則知： 『因過去行故，已生意業。 彼意業已過去、滅盡、變易，彼意業淨，或自為，或為他。 不善與苦果受於苦報。』 羅云，汝當捨彼過去意業。 羅云，若觀時則知： 『因過去行故，已生意業 ⋯已過去、滅盡、變易，彼意業不淨，或自為，或為他。 善與樂果受於樂報。』 羅云，汝當受彼過去意業。 | 19. “Rāhula, when a mental deed has arisen caused by past actions,6 examine that mental deed: ‘If a mental deed has arisen caused by past actions, was that mental deed pure or impure for myself or another?’ Rāhula, suppose you know this when you examine it: ‘A mental deed has arisen caused by past actions. That mental deed that’s in the past, completely gone, and changed was pure for myself or another. Something unskillful and painful in effect would bring a consequence of suffering.’ Rāhula, you should abandon that mental deed in the past. Rāhula, suppose you know this when you examine it: ‘A mental deed has arisen because of past actions. [That mental deed] that’s in the past, completely gone, and changed was impure for myself or another. Something skillful and pleasant in effect would bring a consequence of happiness.’ Rāhula, you should accept that mental deed in the past. |
| 「羅云，因未來行故，當生意業，即觀彼意業： 『若因未來行故，當生意業，彼意業為淨、為不淨，為自為、為他？』 羅云，若觀時則知： 『因未來行故，當生意業。 彼意業淨，或自為，或為他。 不善與苦果受於苦報。』 羅云，汝當捨彼未來意業。 羅云，若觀時則知： 『因未來行故，當生意業。 彼意業不淨，或自為，或為他。 善與樂果受於樂報。』 羅云，汝當受彼未來意業。 | 20. “Rāhula, when a mental deed will arise caused by future actions, then examine that mental deed: ‘If a mental deed will arise because of future actions, will that mental deed be pure or impure for myself or another?’ Rāhula, suppose you know this when you examine it: ‘A mental deed will arise because of future actions. That mental deed will be pure for myself or another. Something unskillful and painful in effect would bring a consequence of suffering.’ Rāhula, you should abandon that mental deed in the future. Rāhula, suppose you know this when you examine it: ‘A mental deed will arise because of future actions. That mental deed will be impure for myself or another. Something skillful and pleasant in effect would bring a consequence of happiness.’ Rāhula, you should accept that mental deed in the future. |
| 「羅云，因現在行故，現生意業，即觀此意業： 『若因現在行故，現生意業，此意業為淨、為不淨，為自為、為他？』 羅云，若觀時則知： 『因現在行故，現生意業。 此意業淨，或自為，或為他。 不善與苦果受於苦報。』 羅云，汝當捨此現在意業。 羅云，若觀時則知： 『因現在行故，現生意業。 此意業不淨，或自為，或為他。 善與樂果受於樂報。』 羅云，汝當受此現在意業。 | 21. “Rāhula, when a mental deed presently arises caused by present actions, then examine that mental deed: ‘If a mental deed presently arises because of present actions, will that mental deed be pure or impure for myself or another?’ Rāhula, suppose you know this when you examine it: ‘A mental deed is presently arising because of present actions. That mental deed is pure for myself or another. Something unskillful and painful in effect would bring a consequence of suffering.’ Rāhula, you should abandon this mental deed in the present. Rāhula, suppose you know this when you examine it: ‘A mental deed is presently arising because of present actions. That mental deed is impure for myself or another. Something skillful and pleasant in effect would bring a consequence of happiness.’ Rāhula, you should accept that mental deed in the present. |
| 「羅云，若有過去沙門、梵志，身、口、意業，已觀而觀，已淨而淨。 彼一切即此身、口、意業，已觀而觀，已淨而淨。 羅云，若有未來沙門、梵志，身、口、意業，當觀而觀，當淨而淨。 彼一切即此身、口、意業，當觀而觀，當淨而淨。 羅云，若有現在沙門、梵志，身、口、意業，現觀而觀，現淨而淨。 彼一切即此身、口、意業，現觀而觀，現淨而淨。 羅云，汝當如是學：『我亦即此身、口、意業，現觀而觀，現淨而淨。』」 | 22. “Rāhula, suppose ascetics and brahmins in the past had repeatedly examined and repeatedly purified7 their physical, verbal, and mental deeds. They all did so having repeatedly examined and repeatedly purified these physical, verbal, and mental deeds. Rāhula, suppose ascetics and brahmins in the future will repeatedly examine and repeatedly purify their physical, verbal, and mental deeds. They all will do so by repeatedly examining and repeatedly purifying these physical, verbal, and mental deeds. Rāhula, suppose ascetics and brahmins in the present repeatedly examine and repeatedly purify their physical, verbal, and mental deeds. They all are doing so by repeatedly examining and repeatedly purifying these physical, verbal, and mental deeds. Rāhula, you should train yourself is this way: ‘I, too, am repeatedly examining and repeatedly purifying these physical, verbal, and mental deeds.’” |
| 於是，世尊復說頌曰： | 23. The Bhagavān then restated this in verse: |
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| 佛說如是。尊者羅云及諸比丘，聞佛所說，歡喜奉行。 | 24. This is what the Buddha said. Venerable Rāhula and the monks who heard what the Buddha taught rejoiced and approved. |
| 羅云經第四竟 (一千八百三十二字) | The End of the Rāhula Sūtra (1,832 Chinese characters) |
Notes
For the source text, cf. T26.1.436a12-7b23. It’s parallel with MN 61 Rāhulovada.
Generally speaking, this sūtra does not differ significantly from MN 61 in meaning. Both sūtras follow the same outline and have the same main points, such as the idea that any kind of immorality becomes possible when false speech is normalized using a water pot as a way to illustrate it.
After the parable of the war elephant, however, it becomes clear that either MĀ 14 has been made more verbose or MN 61 has been abbreviated. MĀ 14, for instance, includes two sets of reiterating verses. The last section in which the Buddha discusses physical, verbal, and mental deeds in the past, future, and present is also more detailed than MN 61. In fact, the added verbosity creates some confusion when it appears to associate pure deeds with bad results and impure deeds with good results. Lacking any commentary or parallels to compare against those passages, it’s difficult to know whether this is was an error or has some unknown rationale behind it. [back]
Rāhula. C. 羅云 (EMC. la-ɦɪuən = Pr. rahu[la]), G. Rāhula, P. rāhula, S. rāhula. Throughout MĀ 14, the Ming edition substituted 雲 for 云 in this transliteration. The two words have the same pronunciation, so the difference is only in the writing of the name. Rāhula was the son of the Buddha in most traditional accounts of the Buddha’s life.
Tapodā Grove. C. 溫泉林. The C. translation lit. means “Warm Spring Grove," which matches the lit. meaning of the Sanskrit and Pali name. Tapodā was the name of a lake near Rājagṛha, but the location in Buddhist texts was named after a hot spring that flowed from it where a religious site was established. Perhaps for this reason, the Sanskrit word tapoda can also mean “a sacred place” or “granting religious merit.” [back]
This series of four metaphors relate verbs concretely to a physical water pot and then abstractly to the path of religious practice to make a point about the need to be honest. There are a couple differences from MN 61 worth noting.
In the third case, the expression 覆著地 means “overturned on the ground.” The verb 覆 normally is more abstract, meaning to overturn a government, trend, or policy. Used with a waterpot, the image I imagine is a pot being knocked over. In MN 61, P. nikkujjitvā means to be turned upside down. The Chinese translator may have had this in mind but didn’t translate it clearly.
The fourth case appears to translate the equivalent of P. ukkujjitvā as C. 仰, which usually means to face or look up (e.g., 仰臥 means a person laying down “face up”). This seems straightforward enough, but it seems awkward when applied to the path here because it would presumably be a good thing to set the path upright.
In MN 61, the Buddha doesn’t point out that he had set the pot upright. Instead, he points out that it was empty and hollow. This breaks the pattern of the series and might well be an editorial change to avoid the awkwardness we see here in MĀ 14. [back]
This second verse is a close parallel to Dhammapāda verse 308. [back]
The statement that the physical deed is pure doesn’t seem to make sense with the Buddha telling Rāhula to abandon it. This mismatch of purity and impurity with bad and good results will occur throughout the remainder of this sūtra. This makes it unlikely to me that it is a simple textual error. Sometimes ancient texts don’t make sense to us today, but this in itself is not a reason to amend them in my opinion. There needs to be some indication of an omission or error, which is usually an inconsistency. [back]
actions. C. 行. This term is different than the one for deeds (業), which corresponds to S. karman. 行 might translate S. saṃskāra or carita. The former might relate to the notion in dependent origination of deeds that serve as the karmic cause for future awareness to arise. The latter is a word for conduct in general without this connection to past karma. I lean toward carita being the proper reading, given that it will be characterized as also present and future in the passages that follow, and they match the same timeframe of the mental deeds that they cause. [back]
repeatedly examined and purified. C. 觀而觀，淨而淨, P. paccavekkhitvā paccavekkhitvā. The C. expression 觀而觀 (lit. “examine and examine”) likely trans. an equivalent of P. paccavekkhitvā paccavekkhitvā (lit. “having reviewed, having reviewed”) found in MN 61. Both expressions likely are attempts at expressing the idea of examining oneself often or continuously. MĀ 14 adds a similar expression not found in MN 61, which is “purify and purify” 淨而淨. I have translated both expressions by adding “repeatedly” to the verb.
For those interested in the Middle Chinese grammar of these expressions, one of the functions of 而 is as a conjunction between verbal clauses. This function was used here as a way to make it clear for the reader that both 觀s 淨s are verbs. [back]
Translator: Charles Patton
Last Revised: 28 March 2026
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