Venerable Narada Maha Thera (1898–1983) was one of the foremost Sri Lankan Theravada monk scholars and Pali-English translators of the last century. We can be grateful that he left us with his classic volume, The Buddha and His Teachings (Buddhist Publication Society 1980).
In this timeless book, Ven. Narada Maha Thera narrates how Rāhula was born to Prince Siddhartha and Princess Yasodharā as their only son—born on the same day that Prince Siddhartha decided to renounce the world.
Contrary to expectations, rather than rejoicing Prince, Siddhartha exclaimed: “Rāhu jāto, bandhanam jātam – a Rāhuis born, a fetter has arisen!” (Narada Maha Thera 94, 1980)
Rāhulawas raised in the palace by his mother and grandfather. When he was seven years old, the Buddha returned to Kapilavatthu for the first time following his Enlightenment. Princess Yasodharātook the opportunity to dress Rāhulain fine clothesand pointed toward the Buddha, telling her child: “Behold, son, that golden-colored ascetic, looking like Brahmā, surrounded by 20,000 ascetics! He is your father, and he had great treasures. Since his renunciation we do not see them. Go up to him and ask for your inheritance, and say: ‘Father, I am the prince. After my consecration I will be a universal monarch. I am in need of wealth. Please give me wealth, for the son is the owner of what belongs to the father.’” (Narada 94–95, 1980)
After the Buddha had eaten and was leaving, Rāhula followed him, asking for his inheritance. Nobody attempted to stop him, nor did the Buddha prevent him from following. Reaching the park the Buddha thought: “He desires his father’s wealth, but it goes with the world and is full of trouble. I shall give him the sevenfold noble wealth, which I received at the foot of the Bodhi tree, and make him an owner of a transcendental inheritance.” (Narada Maha Thera 95, 1980)
He called on Ven. Sāriputta to ordain Rāhula, who was only seven years old. Despite his young age, Rāhula,beingcultured, obedient, and well-disciplined, was eager to accept instructions from his elders.
One of the earliest discourses preached to him, was the Ambalatthika-rāhulovāda Sutta, which emphasizes the importance of truthfulness. (Majjhima Nikāya No.61. See: The Blessing, p. 173)
When the Buddha went to visit the boy one day, Ven. Rāhulasaw him approaching and arranged water to wash his feet. After the Blessed One’s feet had been bathed, the Buddha left a small quantity of water in the vessel, and said to his son:
“Do you see, Rāhula, this small quantity of water left in the vessel?”
“Yes, Lord.”
“Similarly, Rāhula, insignificant, indeed, is the Samana-ship (monkhood) of those who are not ashamed of uttering deliberate lies.”
Then the Buddha threw away that small quantity of water, and said:
“Discarded, indeed, is the Samanaship of those who are not ashamed of deliberate lying.”
The Buddha turned the vessel upside down, and said—“Overturned, indeed, is the Samanaship of those who are not ashamed of uttering deliberate lies.”
Finally the Buddha set the vessel upright and said—“Empty and void, indeed, is the Samanaship of those who are not ashamed of deliberate lying.”
“I say of anyone who is not ashamed of uttering deliberate lies, that there is no evil that could not be done by him. Accordingly, Rāhula, thus should you train yourself—Not even in play will I tell a lie.” (Narada Maha Thera 96–97, 1980)
Underscoring the importance of honesty, the Buddha explained the value of reflection and the criterion of morality:
“Rāhula, for what purpose is a mirror?” questioned the Buddha.
“For the purpose of reflecting, Lord.”
“Similarly, Rāhula, after reflecting and reflecting should bodily action be done; after reflecting should verbal action be done; after reflecting should mental action be done.
“Whatever action you desire to do with the body, of that particular bodily action you should reflect: ‘Now, this action that I desire to perform with the body—would this, my bodily action be conducive to my own harm, or to the harm of others, or to that of both myself and others?’ Then, unskilful is this bodily action, entailing suffering and producing pain.
“If, when reflecting, you should realize: ‘Now, this bodily action of mine that I am desirous of performing, would be conducive to my own harm or to the harm of others, or to that of both myself and others.’ Then unskilful is this bodily action, entailing suffering and producing pain. Such an action with the body, you must on no account perform.
“If, on the other hand, when reflecting you realize: ‘Now, this bodily action that I am desirous of performing, would conduce neither to the harm of myself, nor to that of others, nor to that of both myself and others.’ Then skilful is this bodily action, entailing pleasure and producing happiness. Such bodily action you should perform.” (Narada Maha Thera 97–98, 1980)
The Buddha and Rāhula. From wikipedia.org
Exhorting Rāhulato reflect inwardly during and after his actions, the Buddha taught:
“While you are doing an action with the body, of that particular action should you reflect: ‘Now, is this action that I am doing with my body conducive to my own harm, or to the harm of others or to that of both myself and others?’ Then unskilful is this bodily action, entailing suffering and producing pain.”
“If, when reflecting, you realize: ‘Now, this action that I am doing with my body is conducive to my own harm, to the harm of others, and to that of both myself and others.’ Then unskilful is this bodily action, entailing suffering and producing pain. From such a bodily action you must desist.”
“If when reflecting, you should realize: ‘Now, this action of mine that I am doing with the body is conducive neither to my own harm, nor to the harm of others, nor to that of both myself and others.’ Then skilful is this bodily action, entailing pleasure and happiness. Such a bodily action you should do again and again.”
The Buddha adds “If, when reflecting, you should realize: ‘Now, this action that I have done is unskilful.’ Such an action should be confessed, revealed, and made manifest to the Teacher, or to the learned, or to your brethren of the Holy Life. Having confessed, you should acquire restraint in the future.” (Narada Maha Thera 98, 1980)
Then an admonition with regard to skillful and unskillful verbal and mental actions was repeated in the same way. Stating that constant reflection was essential for purification, the Buddha concluded his discourse:
“Thus must you train yourself—By constantly reflecting shall we purify our bodily actions, by constantly reflecting shall we purify our verbal actions, by constantly reflecting, shall we purify our mental actions. (Narada Maha Thera 98, 1980)
Thus Ven. Narada Maha Thera related what the Buddha taught Ven. Rāhula.
References
Narada Maha Thera. 1980. The Buddha and His Teaching. Kandy: Buddhist Publication Society.
Prof. David Dale Holmes taught English and World Literature and Creative Writing for the University of Maryland, Munich Campus, European Division, from 1966–92, after which he moved to Asia to lecture at Thailand’s Chulalongkorn University, and later at the World Buddhist University in Bangkok. From 1986–92, he traveled yearly between Munich, Germany, and Kandy, Sri Lanka, to study under Venerable Nyanaponika and Venerable Bhikkhu Bodhi. Here he became familiar with the body of literature disseminated by the Buddhist Publication Society, and later assisted in editing the BPS Wheel Series to make it available online for free download.
Theravada Teachings is published monthly.
When you login first time using a Social Login button, we collect your account public profile information shared by Social Login provider, based on your privacy settings. We also get your email address to automatically create an account for you in our website. Once your account is created, you'll be logged-in to this account.
DisagreeAgree
Connect with
I allow to create an account
When you login first time using a Social Login button, we collect your account public profile information shared by Social Login provider, based on your privacy settings. We also get your email address to automatically create an account for you in our website. Once your account is created, you'll be logged-in to this account.
DisagreeAgree
0 Comments
Inline Feedbacks
View all comments
We use cookies on our website to give you the most relevant experience by remembering your preferences and repeat visits. By clicking “Accept All”, you consent to the use of ALL the cookies. However, you may visit "Cookie Settings" to provide a controlled consent.
This website uses cookies to improve your experience while you navigate through the website. Out of these, the cookies that are categorized as necessary are stored on your browser as they are essential for the working of basic functionalities of the website. We also use third-party cookies that help us analyze and understand how you use this website. These cookies will be stored in your browser only with your consent. You also have the option to opt-out of these cookies. But opting out of some of these cookies may affect your browsing experience.
Necessary cookies are absolutely essential for the website to function properly. These cookies ensure basic functionalities and security features of the website, anonymously.
Cookie
Duration
Description
cookielawinfo-checkbox-analytics
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Analytics".
cookielawinfo-checkbox-functional
11 months
The cookie is set by GDPR cookie consent to record the user consent for the cookies in the category "Functional".
cookielawinfo-checkbox-necessary
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookies is used to store the user consent for the cookies in the category "Necessary".
cookielawinfo-checkbox-others
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Other.
cookielawinfo-checkbox-performance
11 months
This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Performance".
viewed_cookie_policy
11 months
The cookie is set by the GDPR Cookie Consent plugin and is used to store whether or not user has consented to the use of cookies. It does not store any personal data.
Functional cookies help to perform certain functionalities like sharing the content of the website on social media platforms, collect feedbacks, and other third-party features.
Performance cookies are used to understand and analyze the key performance indexes of the website which helps in delivering a better user experience for the visitors.
Analytical cookies are used to understand how visitors interact with the website. These cookies help provide information on metrics the number of visitors, bounce rate, traffic source, etc.
Advertisement cookies are used to provide visitors with relevant ads and marketing campaigns. These cookies track visitors across websites and collect information to provide customized ads.
FEATURES
What the Buddha Taught Rāhula
Venerable Narada Maha Thera (1898–1983) was one of the foremost Sri Lankan Theravada monk scholars and Pali-English translators of the last century. We can be grateful that he left us with his classic volume, The Buddha and His Teachings (Buddhist Publication Society 1980).
In this timeless book, Ven. Narada Maha Thera narrates how Rāhula was born to Prince Siddhartha and Princess Yasodharā as their only son—born on the same day that Prince Siddhartha decided to renounce the world.
Contrary to expectations, rather than rejoicing Prince, Siddhartha exclaimed: “Rāhu jāto, bandhanam jātam – a Rāhuis born, a fetter has arisen!” (Narada Maha Thera 94, 1980)
Rāhulawas raised in the palace by his mother and grandfather. When he was seven years old, the Buddha returned to Kapilavatthu for the first time following his Enlightenment. Princess Yasodharātook the opportunity to dress Rāhulain fine clothesand pointed toward the Buddha, telling her child: “Behold, son, that golden-colored ascetic, looking like Brahmā, surrounded by 20,000 ascetics! He is your father, and he had great treasures. Since his renunciation we do not see them. Go up to him and ask for your inheritance, and say: ‘Father, I am the prince. After my consecration I will be a universal monarch. I am in need of wealth. Please give me wealth, for the son is the owner of what belongs to the father.’” (Narada 94–95, 1980)
After the Buddha had eaten and was leaving, Rāhula followed him, asking for his inheritance. Nobody attempted to stop him, nor did the Buddha prevent him from following. Reaching the park the Buddha thought: “He desires his father’s wealth, but it goes with the world and is full of trouble. I shall give him the sevenfold noble wealth, which I received at the foot of the Bodhi tree, and make him an owner of a transcendental inheritance.” (Narada Maha Thera 95, 1980)
He called on Ven. Sāriputta to ordain Rāhula, who was only seven years old. Despite his young age, Rāhula,beingcultured, obedient, and well-disciplined, was eager to accept instructions from his elders.
One of the earliest discourses preached to him, was the Ambalatthika-rāhulovāda Sutta, which emphasizes the importance of truthfulness. (Majjhima Nikāya No.61. See: The Blessing, p. 173)
When the Buddha went to visit the boy one day, Ven. Rāhulasaw him approaching and arranged water to wash his feet. After the Blessed One’s feet had been bathed, the Buddha left a small quantity of water in the vessel, and said to his son:
“Do you see, Rāhula, this small quantity of water left in the vessel?”
“Yes, Lord.”
“Similarly, Rāhula, insignificant, indeed, is the Samana-ship (monkhood) of those who are not ashamed of uttering deliberate lies.”
Then the Buddha threw away that small quantity of water, and said:
“Discarded, indeed, is the Samanaship of those who are not ashamed of deliberate lying.”
The Buddha turned the vessel upside down, and said—“Overturned, indeed, is the Samanaship of those who are not ashamed of uttering deliberate lies.”
Finally the Buddha set the vessel upright and said—“Empty and void, indeed, is the Samanaship of those who are not ashamed of deliberate lying.”
“I say of anyone who is not ashamed of uttering deliberate lies, that there is no evil that could not be done by him. Accordingly, Rāhula, thus should you train yourself—Not even in play will I tell a lie.” (Narada Maha Thera 96–97, 1980)
Underscoring the importance of honesty, the Buddha explained the value of reflection and the criterion of morality:
“Rāhula, for what purpose is a mirror?” questioned the Buddha.
“For the purpose of reflecting, Lord.”
“Similarly, Rāhula, after reflecting and reflecting should bodily action be done; after reflecting should verbal action be done; after reflecting should mental action be done.
“Whatever action you desire to do with the body, of that particular bodily action you should reflect: ‘Now, this action that I desire to perform with the body—would this, my bodily action be conducive to my own harm, or to the harm of others, or to that of both myself and others?’ Then, unskilful is this bodily action, entailing suffering and producing pain.
“If, when reflecting, you should realize: ‘Now, this bodily action of mine that I am desirous of performing, would be conducive to my own harm or to the harm of others, or to that of both myself and others.’ Then unskilful is this bodily action, entailing suffering and producing pain. Such an action with the body, you must on no account perform.
“If, on the other hand, when reflecting you realize: ‘Now, this bodily action that I am desirous of performing, would conduce neither to the harm of myself, nor to that of others, nor to that of both myself and others.’ Then skilful is this bodily action, entailing pleasure and producing happiness. Such bodily action you should perform.” (Narada Maha Thera 97–98, 1980)
Exhorting Rāhulato reflect inwardly during and after his actions, the Buddha taught:
“While you are doing an action with the body, of that particular action should you reflect: ‘Now, is this action that I am doing with my body conducive to my own harm, or to the harm of others or to that of both myself and others?’ Then unskilful is this bodily action, entailing suffering and producing pain.”
“If, when reflecting, you realize: ‘Now, this action that I am doing with my body is conducive to my own harm, to the harm of others, and to that of both myself and others.’ Then unskilful is this bodily action, entailing suffering and producing pain. From such a bodily action you must desist.”
“If when reflecting, you should realize: ‘Now, this action of mine that I am doing with the body is conducive neither to my own harm, nor to the harm of others, nor to that of both myself and others.’ Then skilful is this bodily action, entailing pleasure and happiness. Such a bodily action you should do again and again.”
The Buddha adds “If, when reflecting, you should realize: ‘Now, this action that I have done is unskilful.’ Such an action should be confessed, revealed, and made manifest to the Teacher, or to the learned, or to your brethren of the Holy Life. Having confessed, you should acquire restraint in the future.” (Narada Maha Thera 98, 1980)
Then an admonition with regard to skillful and unskillful verbal and mental actions was repeated in the same way. Stating that constant reflection was essential for purification, the Buddha concluded his discourse:
“Thus must you train yourself—By constantly reflecting shall we purify our bodily actions, by constantly reflecting shall we purify our verbal actions, by constantly reflecting, shall we purify our mental actions. (Narada Maha Thera 98, 1980)
Thus Ven. Narada Maha Thera related what the Buddha taught Ven. Rāhula.
References
Narada Maha Thera. 1980. The Buddha and His Teaching. Kandy: Buddhist Publication Society.
Prof. David Dale Holmes
All Authors >>
Related features from Buddhistdoor Global
Julius Goldwater: Protector of Japanese American Buddhists
Why Are There Two Names Given to the Buddha in the Land of Bliss?
Buddhistdoor View: Resolving the Hetupratyaya of Homelessness
Zen and the Art of Societal Collapse: It’s Never Too Late—To Give Up!
Right Speech in the Internet Age: If You Have Nothing Nice to Say, Say Nothing at All
Related news from Buddhistdoor Global
UCSD Leaders Seek Advice from Dalai Lama on Creating an Institute for Empathy and Compassion
Research Suggests Individuals with Strong Buddhist Beliefs Are More Likely to Be Blood Donors
Thich Nhat Hanh Honored with 2019 Gandhi Mandela Peace Medal
China’s Most Senior Buddhist Monk Denies Allegations of Sexual Abuse
Parallax Press Launches eBook Offer to Celebrate the Legacy of Thich Nhat Hanh