[130] "Rāhula, whatever action you wish to do with speech, you should reflect upon that same verbal action (vacīkamma) thus: 'Would this action that I wish to do with speech lead to the affliction of myself, or lead to the affliction of others, or lead to the affliction of both? Is this verbal action unwholesome, with suffering (dukkha) as its outcome, with suffering as its result?' If, Rāhula, reflecting thus, you should know: 'This action that I wish to do with speech would lead to the affliction of myself, or lead to the affliction of others, or lead to the affliction of both; this verbal action is unwholesome, with suffering as its outcome, with suffering as its result' — then, Rāhula, a verbal action of such a kind should by all means not be done by you. But if, Rāhula, reflecting thus, you should know: 'This action that I wish to do with speech would lead neither to the affliction of myself, nor lead to the affliction of others, nor lead to the affliction of both; this verbal action is wholesome, with happiness as its outcome, with happiness as its result' — then, Rāhula, a verbal action of such a kind should be done by you.
While you are doing an action with speech, Rāhula, you should reflect upon that same verbal action thus: 'Does this action that I am doing with speech lead to the affliction of myself, or lead to the affliction of others, or lead to the affliction of both? Is this verbal action unwholesome, with suffering as its outcome, with suffering as its result?' If, Rāhula, reflecting thus, you should know: 'This action that I am doing with speech leads to the affliction of myself, leads to the affliction of others, leads to the affliction of both; this verbal action is unwholesome, with suffering as its outcome, with suffering as its result' — then, Rāhula, you should desist from a verbal action of such a kind. But if, Rāhula, reflecting thus, you should know: 'This action that I am doing with speech leads neither to the affliction of myself, nor leads to the affliction of others, nor leads to the affliction of both; this verbal action is wholesome, with happiness as its outcome, with happiness as its result' — then, Rāhula, you should continue with a verbal action of such a kind.
Having done an action with speech, Rāhula, you should reflect upon that same verbal action thus: 'Did this action that I have done with speech lead to the affliction of myself, or lead to the affliction of others, or lead to the affliction of both? Was this verbal action unwholesome, with suffering as its outcome, with suffering as its result?' If, Rāhula, reflecting thus, you should know: 'This action that I have done with speech led to the affliction of myself, led to the affliction of others, led to the affliction of both; this verbal action was unwholesome, with suffering as its outcome, with suffering as its result' — then, Rāhula, a verbal action of such a kind should be confessed, revealed, and laid open to the Teacher or to wise companions in the holy life; and having confessed, revealed, and laid it open, you should undertake restraint for the future. But if, Rāhula, reflecting thus, you should know: 'This action that I have done with speech led neither to the affliction of myself, nor led to the affliction of others, nor led to the affliction of both; this verbal action was wholesome, with happiness as its outcome, with happiness as its result' — then, Rāhula, for that very reason you should dwell in rapture (pīti) and gladness, training day and night in wholesome dhammas."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.