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future restraint should be undertaken. But if, Rahula, reviewing, you should thus know: 'This verbal action which I did, this verbal action of mine, leads neither to self-harm, nor to harm of others, nor to harm of both – this is wholesome verbal action, with pleasant outcome, pleasant result,' then, Rahula, you should abide with joy and gladness, training day and night in wholesome states. 111. "Whatever mental action, Rahula, you intend to do, that very mental action should be reviewed by you: 'This mental action which I intend to do, will this mental action of mine lead to self-harm, lead to harm of others, lead to harm of both – is this unwholesome mental action, with painful outcome, painful result?' If you Rahula, reflecting thus, you should know: 'This mental action that I intend to do, if this mental action leads to my own harm, or to the harm of others, or to the harm of both, this is an unwholesome mental action, with a painful outcome, with a painful result.' Such a mental action, Rahula, you should not do at all. But if, Rahula, reflecting thus, you should know: 'This mental action that I intend to do, if this mental action leads neither to my own harm, nor to the harm of others, nor to the harm of both, this is a wholesome mental action, with a pleasant outcome, with a pleasant result.' Such a mental action, Rahula, you should do. And while doing, Rahula, a mental action, that same mental action you should reflect upon: 'This mental action that I am doing, does this mental action lead to my own harm, or to the harm of others, or to the harm of both? This is an unwholesome mental action, with a painful outcome, with a painful result.' If, Rahula, reflecting thus, you should know: 'This mental action that I am doing, does this mental action lead to my own harm, or to the harm of others, or to the harm of both? This is an unwholesome mental action, with a painful outcome, with a painful result.' You should withdraw, Rahula, from such a mental action. But if, Rahula, reflecting thus, you should know: 'This mental action that I am doing, does this mental action lead neither to my own harm, nor to the harm of others, nor to the harm of both? This is a wholesome mental action, with a pleasant outcome, with a pleasant result.' You should continue, Rahula, with such a mental action. And having done, Rahula, a mental action, that same You should reflect on your mental action: 'What mental action have I done? Does this mental action lead to my own harm? Does it lead to the harm of others? Does it lead to the harm of both? Is this an unwholesome mental action, leading to suffering, with a painful result?' If you, Rahula, reflecting, should know thus: 'The mental action I have done leads to my own harm, to the harm of others, to the harm of both; it is an unwholesome mental action, leading to suffering, with a painful result,' then, Rahula, such a mental action should be loathed by you, abhorred, despised; having loathed, abhorred, despised it, you should undertake restraint for the future. But if you, Rahula, reflecting, should know thus: 'The mental action I have done leads neither to my own harm, nor to the harm of others, nor to the harm of both; it is a wholesome mental action, leading to happiness, with a pleasant result,' then, Rahula, you should abide with joy and gladness, training yourself day and night in wholesome states. 112. Whatever recluses or brahmins, Rahula, in the past, purified their bodily action, purified their verbal action, purified their mental action, all of them, reflecting again and again, purified their bodily action, reflecting again and again, purified their verbal action, reflecting again and again, purified their mental action. And whatever recluses or brahmins, Rahula, in the future, will purify their bodily action, will purify their verbal action, will purify their mental action, all of them, reflecting again and again, will purify their bodily action, reflecting again and again, will purify their verbal action, reflecting again and again, will purify their mental action. They will purify bodily action, reviewing again and again. They will purify verbal action, reviewing again and again. They will purify mental action, reviewing again and again. And indeed, Rahula, whatever ascetics or brahmins now purify bodily action, purify verbal action, purify mental action— all of them purify bodily action, reviewing again and again. They purify verbal action, reviewing again and again. They purify mental action, reviewing again and again, in this very way. Therefore, Rahula, 'I will purify bodily action, reviewing again and again. I will purify verbal action, reviewing again and again. I will purify mental action, reviewing again and again.' Thus, Rahula, you should train. The Blessed One said this. Pleased, Venerable Rahula rejoiced in the Blessed One's words. The Discourse to Rahula at Ambalaṭṭhika, the first, is finished. 2. The Great Discourse to Rahula Thus have I heard: On one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Park. Then the Blessed One, in the forenoon, having dressed, and taking his bowl and robe, entered Savatthi for alms. Venerable Rahula also, in the forenoon, having dressed, and taking his bowl and robe, followed close behind the Blessed One. Then the Blessed One, looking back, addressed Venerable Rahula: "Whatever form there is, Rahula – past, future, or present; internal or external; gross or subtle; inferior or superior; far or near – all form should be seen as it actually is with right wisdom: 'This is not mine, this I am not, this is not my self.'" "Is it only form, Blessed One? Is it only form, Fortunate One?" "Form too, Rahula. Feeling too, Rahula. Perception too, Rahula. Mental formations too, Rahula. Consciousness too, Rahula." Then indeed Venerable Rāhula, thinking, "Who today, having been exhorted by the Blessed One face to face with an admonition, will enter the village for alms?" turned back from there, and sat down at the root of a certain tree, having folded his legs crosswise, having set his body upright, having established mindfulness in front of him. Indeed, Venerable Sāriputta saw Venerable Rāhula sitting at the root of a certain tree, having folded his legs crosswise, having set his body upright, having established mindfulness in front of him. Having seen Venerable Rāhula, he addressed him: "Rāhula, develop the meditation of mindfulness of breathing. Rāhula, mindfulness of breathing, when developed and cultivated, is of great fruit and great benefit." 114. Then indeed Venerable Rāhula, having risen from seclusion in the evening, approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. Sitting to one side, Venerable Rāhula said to the Blessed One: "How indeed, Venerable Sir, is mindfulness of breathing developed, how cultivated, to be of great fruit and great benefit?" "Whatever, Rāhula, is within oneself, personal, hard, solid, clung to, that is to say – hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else within oneself, personal, is hard, solid, clung to – this, Rāhula, is called the internal earth element. And whatever is the internal earth element, and whatever is the external earth element, that is just the earth element. This should be seen as it really is, with right wisdom, thus: 'This is not mine, this I am not, this is not my self.' Having seen this as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element." 115. "And what, Rāhula, is the water element? The water element may be internal, may be external. And what, Rahula, is the internal water element? That which is internal, personal, water, water-like, grasped, such as: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, lymph, urine, or whatever else is internal, personal, water, water-like, grasped— this, Rahula, is called the internal water element. And whatever is the internal water element, and whatever is the external water element, it is just the water element. That 'This is not mine, I am not this, this is not my self'— thus it should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the water element, one's mind becomes dispassionate towards the water element. 116. "And what, Rahula, is the fire element? The fire element may be internal, may be external. And what, Rahula, is the internal fire element? That which is internal, personal, fire, fire-like, grasped, such as: that by which one is warmed, that by which one ages, that by which one is consumed by fever, that by which what is eaten, drunk, chewed, and tasted is properly digested; or whatever else is internal, personal, fire, fire-like, grasped— this, Rahula, is called the internal fire element. And whatever is the internal fire element, and whatever is the external fire element, it is just the fire element. That 'This is not mine, I am not this, this is not my self'— thus it should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the fire element, one's mind becomes dispassionate towards the fire element. 117. "And what, Rahula, is the wind element? The wind element may be internal, may be external. And what, Rahula, is the internal wind element? That which is internal, personal, wind, wind-like, grasped, such as: upward-going winds, downward-going winds, winds in the belly, winds in the intestines, winds coursing through the limbs, in-breath and out-breath, and whatever else Or any other internal, personal wind, wind-element, grasped — this is called, Rahula, the internal wind-element. And indeed, whatever internal wind-element,