Sutta of the Precepts of Rahula in the forest of Ambala.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Precepts of Lahula in the Ambala Forest (Ambalatthikà Ràhulovàda sutta) Like this I hear. At one time, the Blessed One was staying at Rajagaha, Veluvana (Truc Lam), at Kalandakanivapa (squirrel rearing place). At that time, the venerable Rahula (Rahula) was staying at Ambalatthika (Ambala forest). Then the Blessed One rose from his meditation in the evening and went to Ambalatthika, where the venerable Rahula lived. Venerable Rahula saw the Blessed One coming from afar, and, having seen it, prepared a seat and water to wash his feet. The Blessed One sat down on the seat prepared, and after sitting down, he washed his feet. Venerable Rahula bowed down to the Blessed One and sat down to one side. Then the Blessed One, after leaving some of the water left in the basin, said to the venerable Rahula: -- Rahula, do you see this remaining water in the basin? -- Yes, venerable sir. -- Even so, Rahula, is a recluse who knows how to lie, and has no virtue. Then the Blessed One, having poured out that little of the remaining water, said to Rahula: -- Rahula, do you see that little of the remaining water being poured out? -- Yes, venerable sir. -- Likewise, Rahula, is a recluse who knows how to lie, and has no virtue. Then the Blessed One turned the basin upside down and told the venerable Rahula. -- Hey Rahula, did you see that overturned water basin? -- Yes, venerable sir. -- Also upside down, Rahula, is a recluse of those who know and tell lies, who have no virtue. Then the Blessed One turned over the water basin and said to the venerable Rahula: -- Hey Rahula, do you see this empty water basin? -- Yes, venerable sir. -- The same is empty, Rahula, is a recluse of those who know and tell lies, who have no virtue. Say, Rahula, a king's elephant, with tusks as long as a plow's handle, large, well-trained, often present on the battlefield. When fighting, this elephant uses its front legs, uses its hind legs, uses the front body, uses the back body, uses the head, uses the ears, uses the tusks, uses the tail, but protects the trunk. Here, the beggar thinks: "This king's elephant has tusks as long as a plow's handle, large, well-trained, often present in battle. When in battle, this elephant often uses its front legs, two legs. hind legs, use the front body, use the back body, use the head, use the ears, use the tusks, use the tail, but protect the trunk. The king's elephant (thus) does not throw away (his) life". But when, Rahula, the king's elephant, with tusks as long as a plow's handle, large and well-trained, often on the battlefield, when in battle, this elephant uses its front legs, uses its hind legs, Use the front body, use the back body, use the head, use the ears, use the tusks, use the tail, use the trunk. Here, the beggar thinks: "This king's elephant, whose tusks are as long as a plow's handle, is large, well-trained, often present on the battlefield... (as above)... uses its tail, uses it. trunk. The king's elephant (thus) threw away his life, and now the king's elephant has nothing to do." In the same way, Rahula, for those who know a lie and have no virtue, I say that he has no evil deeds that he should not do. Therefore, Rahula, "I am determined not to lie, even if I speak for fun," Rahula, you must learn thus. (as above)... use the tail, use the hose. The king's elephant (thus) gave up his life, and now the king's elephant has nothing to do." In the same way, Rahula, to those who know a lie, there is no shame. precious, in my time I say that he has nothing to do without doing evil. Therefore, Rahula, "I am determined not to lie, even if I speak for fun," Rahula, you must study like this. (as above)... use the tail, use the hose. The king's elephant (thus) gave up his life, and now the king's elephant has nothing to do." In the same way, Rahula, to those who know a lie, there is no shame. precious, in my time I say that he has nothing to do without doing evil. Therefore, Rahula, "I am determined not to lie, even if I speak for fun," Rahula, you must study like this. Hey Rahula, what do you think? What is the purpose of the mirror? -- Venerable Sir, the purpose is to reflect. -- In the same way, Rahula, after reflecting many times, practice bodily karma. After reflecting many times, practice verbal karma. After reflecting many times, practice mental karma. Rahula, when you want to do some bodily action, reflect on that bodily kamma as follows: 'This bodily kamma of mine can lead to self-harm, may lead to harm to others, may lead to harm of both. This bodily kamma is unwholesome, leads to suffering, brings the retribution of suffering." If, while reflecting, you know, Rahula, "I want to do this bodily karma, I want to do it. This body karma of mine can lead to self-harm, it can lead to harm to others, it can lead to harm to both. This kamma is unwholesome, leads to suffering, brings retribution for suffering." Such a bodily karma, Rahula, you definitely should not do. Hey Rahula, if after reflection, you know: "This body, I want to do. This body of mine can't lead to self-harm, can't lead to harm to others, can't lead to harm to both; This body-karma is wholesome, leading to peace, When you are doing a bodily action, Rahula, you should reflect on that bodily kamma as follows: "This body action I am doing. This body action of mine leads to self-harm, to harm to others, to harm to both. ; at this time, this bodily kamma is unwholesome, leading to suffering; bringing the result of suffering. This bodily karma of mine leads to self-harm, to harm to others, to harm to both; At this time this bodily kamma is unwholesome, leading to suffering, leading to painful retribution.” Rahula, give up such a bodily karma. This profession we are doing. This bodily karma of mine does not lead to self-harm, does not lead to harm to others, does not lead to harm to both; At this time, this bodily karma is good, leads to happiness, and brings about peaceful retribution." After you have done a bodily act, Rahula, you should reflect on that bodily kamma as follows: "This body action I have done. This body karma of mine leads to self-harm, to harming others, to harming the whole world. second; this bodily kamma is unwholesome, leads to suffering, and brings about the retribution of suffering." If, in reflection, Rahula, you know thus: "I have done this bodily act. suffering, brings the retribution of suffering". Such a bodily kamma, Rahula, you need to speak up about, to reveal, to present to teachers, or to wise companions of the holy life. After speaking up, revealing, presenting, need to protect in the future. If, in reflection, Rahula, you know thus: "This body of karma I have done. This bodily karma does not lead to self-harm, does not lead to harm to others, does not lead to harm to both; At this time, this bodily karma is good, leads to happiness, and brings about happy retribution.” Therefore, Rahula, you must abide in joy by yourself, continuing to practice day and night in the wholesome dhammas. Rahula, when you want to do something verbally, reflect on it as follows: "This verbal kamma of mine can lead to self-harm, it can lead to harm to others, it can lead to harm to both, This kamma is unwholesome, leads to suffering, brings retribution for suffering." If, while reflecting, you know, Rahula, "This verbal action I want to do. This verbal action of mine can lead to self-harm, it can lead to harm to others, it can lead to harm to both. This is unwholesome, leads to suffering, brings retribution for suffering." Such a verbal karma, Rahula, is definitely not done. Hey Rahula, if, while reflecting, you know: "This oral karma I want to do. This verbal karma of mine can't lead to self-harm, can't lead to harm to others, can't lead to harm to both; this oral karma is good, leading to peace, When you are doing a verbal action, Rahula, you should reflect on it as follows: "This oral action I am doing. This verbal action of mine leads to self-harm, to harm to others, to harm to both. , this verbal kamma is unwholesome, leads to suffering, and brings the result of suffering." If, while reflecting, you know, Rahula, "This verbal action I am doing. This verbal action of mine leads to self-harm, to harm to others, to the harm of both; then this verbal action is unwholesome, causing harm to others. to suffering, to the retribution of suffering". Hey Rahula, give up such a verbal kamma. But if, Rahula, when reflecting, you know thus: "This oral action I am doing. This verbal action of mine leads not to self-harm, to no harm to others, to no harm to both. This is wholesome, leads to happiness, brings happy retribution." After you have completed a speech act, Rahula, you should reflect on that oral karma as follows: "This oral action I have done. This verbal karma of mine leads to self-harm, to harm to others, to harm to the whole world. second; this verbal kamma is unwholesome, leads to suffering, brings the retribution of suffering." If, in reflection, Rahula, you would know thus: "This oral action I have done. This verbal action leads to self-harm, to harm to others, to the harm of both, this verbal kamma is unwholesome, leading to suffering, brings the retribution of suffering". Such a verbal kamma, Rahula, must be spoken of, must be revealed, must be presented before the Guru, or before the wise companions of the holy life. After speaking up, revealing, presenting, need to protect in the future. If, in reflection, Rahula, you know thus: "This oral karma I have done. This verbal karma does not lead to self-harm, does not lead to harm to others, does not lead to harm to both; this time of speech is good, leads to happiness, leads to happy retribution.” Therefore, Rahula, you must dwell in joy, continuing to practice day and night by yourself in wholesome dhammas. Rahula, if you want to do something, reflect on it like this: "This will-kamma of mine can lead to self-harm, it can lead to harm to others, it can lead to the harm of both. This kamma is unwholesome, leads to suffering, brings suffering retribution." If, while reflecting, you know, Rahula, "This intention karma I want to do. This intention karma of mine can lead to self-harm, may lead to harm to others, may lead to the harm of both. This is unwholesome, leading to suffering, leading to painful retribution." Such a mind-karma, Rahula, you definitely should not do. Hey Rahula, if, while reflecting, you know: "This will I want to do. This will of mine can't lead to self-harm, can't lead to harm to others, can't lead to harm to both; At this time, this will-kamma is good, leads to happiness, and brings about peaceful retribution." Such intention, When you are doing a mental act, Rahula, you should reflect on it like this: "This will I am doing. This will of mine leads to self-harm, to harming others, to harming both. ; then this mind-kamma is unwholesome, leading to suffering, leading to painful retribution." If, while reflecting, you know, Rahula, "This will-kamma I am doing. This will-kamma of mine leads to self-harm, to harm to others, to the harm of both; then this will-kamma is unwholesome. to suffering, bringing the retribution of suffering". O Rahula, give up such a mental kamma. But if, Rahula, when reflecting, you know thus: "This will-kamma I am doing. This will-kamma of mine does not lead to self-harm, does not lead to harm to others, does not lead to harm to both; then this will-kamma. is good, leads to peace, brings happy retribution." Such mental karma, Rahula, After you have done a mind-karma, Rahula, you should reflect on it as follows: "This will I have done. This will of mine leads to self-harm, to harming others, to harming the whole world. second; this mind-kamma is unwholesome, leads to suffering, brings retribution for suffering, brings retribution for suffering." If, in reflection, Rahula, you would know thus: "This will-kamma I have done. This will-kamma leads to self-harm, to the harm of others, to the harm of both; this mental-kamma is unwholesome, leading to suffering, leading to suffering retribution". Such a mental karma, Rahula, you need to worry, you need to be precious, you need to be bored. After worrying, being precious, bored, need to protect in the future. And if, in reflection, Rahula, you know: "This intention karma I have done. This intention karma does not lead to self-harm, does not lead to harm to others, does not lead to harm to both, Rahula, in the past, those recluses or brahmins who purified bodily karma, purified verbal karma, purified mental karma, all of them, after much reflection, Once he has purified his bodily karma, after reflecting like this many times, he has purified his verbal karma, after doing this reflection many times, has purified his mind karma. Rahula, in the future, those recluses or Brahmins who will purify body karma, will purify speech karma, will purify mind karma, all of them; After reflecting like this many times, he will purify his body karma, after reflecting like this many times, will purify his oral karma, after reflecting like this many times, will purify his mind karma. Rahula, in the present age, those recluses or brahmins who purify body karma, purify speech karma, and purify mind karma, all of them, after reflecting in this way many times, purification of oral karma; After reflecting like this many times, purify the mind karma. Therefore, Rahula: "After reflecting many times, I will purify my bodily karma; after reflecting many times, I will purify my verbal karma; after reflecting many times, I will purify my mind." Thus, Rahula, you need to study. Thus the Blessed One preached. Venerable Rahula was delighted and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARAMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.8/10/2021.