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The Water Vessel

MN 61, the Ambalaṭṭhikarāhulovāda Sutta — set 3, Learning to Look at Your Own Mind

Reading time: about 13 min · 2,169 words

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Before you read

Rāhula was the Buddha's own son, ordained as a boy. Here the Buddha visits him and, without any warning that a lesson is coming, pours out a water vessel, turns it upside down, and asks Rāhula what he sees. The point: someone who feels no shame telling a deliberate lie has emptied out their own integrity the same way — and, like a war elephant that holds nothing back in battle, has nothing left stopping them from doing anything else.

From there the text turns into something more like a checklist than a sermon: before you act, during, and after, check whether what you're doing (in body, speech, or mind) would hurt you, hurt someone else, or both. If it would, don't do it — or stop, or own up to it and do better next time. If it wouldn't, go ahead, and feel good about it. It's about as practical as these texts get.

Translation

The Setting

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Ground. Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.

Then, when it was evening, the Buddha rose from seclusion and went to Ambalaṭṭhikā, where Venerable Rāhula was staying. Venerable Rāhula saw the Buddha coming in the distance and prepared a seat and water for washing the feet. The Buddha sat down on the seat prepared for him and washed his feet. Venerable Rāhula bowed to the Buddha and sat down to one side.

The Water Vessel

The Buddha left a little water in the vessel and said to Venerable Rāhula: "Rāhula, do you see this little water left in the water vessel?"

"Yes, Bhante."

"So little, Rāhula, is the contemplation of those who feel no shame in speaking a deliberate lie."

Then the Buddha threw away that little water and said to Venerable Rāhula: "Rāhula, do you see this little water that has been thrown away?"

"Yes, Bhante."

"Rāhula, whoever feels no shame in speaking a deliberate lie throws away their contemplation just like that."

Then the Buddha turned that water vessel upside down and said to Venerable Rāhula: "Rāhula, do you see this water vessel turned upside down?"

"Yes, Bhante."

"Rāhula, whoever feels no shame in speaking a deliberate lie turns their contemplation upside down just like that."

Then the Buddha set that water vessel right side up and said to Venerable Rāhula: "Rāhula, do you see this water vessel, empty and void?"

"Yes, Bhante."

"Rāhula, whoever feels no shame in speaking a deliberate lie has a contemplation that is empty and void just like that.

The War Elephant

Suppose, Rāhula, there were a royal war elephant with tusks like chariot-poles. It would be fully grown, of good breed, and accustomed to battle. In battle it would use its forefeet and hindfeet, forequarters and hindquarters, head, ears, tusks, and tail, but it would guard its trunk. The elephant trainer would think: 'This royal war elephant has not yet given up its life for the king.'

But if it also used its trunk in battle, the elephant trainer would think: 'This royal war elephant has now given up its life for the king. There is nothing it will not do.'

In the same way, Rāhula, for whoever feels no shame in speaking a deliberate lie, there is no evil, I say, that they would not do. Therefore, Rāhula, you should train yourself: 'I will not speak a deliberate lie, even as a joke.'

The Mirror

What do you think, Rāhula — what is a mirror for?"

"For reflection, Bhante."

"In the same way, Rāhula, a bodily action, a verbal action, or a mental action should be done only after repeated reflection.

Reflecting On Bodily Action

Whenever you want to do a bodily action, Rāhula, you should reflect on it: 'This bodily action I want to do — would it lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome bodily action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This bodily action I want to do would lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action, with dissatisfaction as its outcome, dissatisfaction as its result' — then you should certainly not do a bodily action like that.

But if, on reflection, you know: 'This bodily action I want to do would not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; it is a wholesome bodily action, with ease as its outcome, ease as its result' — then a bodily action of this kind may be done.

While you are doing a bodily action, Rāhula, you should reflect on it: 'This bodily action I am doing — is it leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome bodily action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This bodily action I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action, with dissatisfaction as its outcome, dissatisfaction as its result' — you should suspend that bodily action.

But if, on reflection, you know: 'This bodily action I am doing is not leading to my own affliction, nor to the affliction of others, nor to the affliction of both; it is a wholesome bodily action, with ease as its outcome, ease as its result' — you may continue with that bodily action.

After you have done a bodily action, Rāhula, you should reflect on it: 'This bodily action I have done — did it lead to my own affliction, or to the affliction of others, or to the affliction of both? Was this an unwholesome bodily action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This bodily action I have done led to my own affliction, or to the affliction of others, or to the affliction of both; it was an unwholesome bodily action, with dissatisfaction as its outcome, dissatisfaction as its result' — then you should confess it, reveal it, lay it open to the Teacher or to a wise companion in the spiritual life, and undertake restraint in the future.

But if, on reflection, you know: 'This bodily action I have done did not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; it was a wholesome bodily action, with ease as its outcome, ease as its result' — then you may live with joy and gladness, training day and night in wholesome qualities.

Reflecting On Verbal Action

Whenever you want to do a verbal action, Rāhula, you should reflect on it: 'This verbal action I want to do — would it lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This verbal action I want to do would lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action, with dissatisfaction as its outcome, dissatisfaction as its result' — then you should certainly not do a verbal action like that.

But if, on reflection, you know: 'This verbal action I want to do would not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; it is a wholesome verbal action, with ease as its outcome, ease as its result' — then a verbal action of this kind may be done.

While you are doing a verbal action, Rāhula, you should reflect on it: 'This verbal action I am doing — is it leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This verbal action I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action, with dissatisfaction as its outcome, dissatisfaction as its result' — you should suspend that verbal action.

But if, on reflection, you know: 'This verbal action I am doing is not leading to my own affliction, nor to the affliction of others, nor to the affliction of both; it is a wholesome verbal action, with ease as its outcome, ease as its result' — you may continue with that verbal action.

After you have done a verbal action, Rāhula, you should reflect on it: 'This verbal action I have done — did it lead to my own affliction, or to the affliction of others, or to the affliction of both? Was this an unwholesome verbal action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This verbal action I have done led to my own affliction, or to the affliction of others, or to the affliction of both; it was an unwholesome verbal action, with dissatisfaction as its outcome, dissatisfaction as its result' — then you should confess it, reveal it, lay it open to the Teacher or to a wise companion in the spiritual life, and undertake restraint in the future.

But if, on reflection, you know: 'This verbal action I have done did not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; it was a wholesome verbal action, with ease as its outcome, ease as its result' — then you may live with joy and gladness, training day and night in wholesome qualities.

Reflecting On Mental Action

Whenever you want to do a mental action, Rāhula, you should reflect on it: 'This mental action I want to do — would it lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This mental action I want to do would lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action, with dissatisfaction as its outcome, dissatisfaction as its result' — then you should certainly not do a mental action like that.

But if, on reflection, you know: 'This mental action I want to do would not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; it is a wholesome mental action, with ease as its outcome, ease as its result' — then a mental action of this kind may be done.

While you are doing a mental action, Rāhula, you should reflect on it: 'This mental action I am doing — is it leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This mental action I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action, with dissatisfaction as its outcome, dissatisfaction as its result' — you should suspend that mental action.

But if, on reflection, you know: 'This mental action I am doing is not leading to my own affliction, nor to the affliction of others, nor to the affliction of both; it is a wholesome mental action, with ease as its outcome, ease as its result' — you may continue with that mental action.

After you have done a mental action, Rāhula, you should reflect on it: 'This mental action I have done — did it lead to my own affliction, or to the affliction of others, or to the affliction of both? Was this an unwholesome mental action, with dissatisfaction as its outcome, dissatisfaction as its result?' If, on reflection, you know: 'This mental action I have done led to my own affliction, or to the affliction of others, or to the affliction of both; it was an unwholesome mental action, with dissatisfaction as its outcome, dissatisfaction as its result' — then you should feel disturbed, ashamed, and disgusted by it, and you should guard against it in the future.

But if, on reflection, you know: 'This mental action I have done did not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; it was a wholesome mental action, with ease as its outcome, ease as its result' — then you may live with joy and gladness, training day and night in wholesome qualities.

The Purification Of Every Contemplative And Brahmin

Rāhula, whatever contemplatives or brahmins in the past purified their bodily action, their verbal action, and their mental action, all of them did so by repeatedly reflecting in just this way. Whatever contemplatives or brahmins in the future will purify their bodily action, their verbal action, and their mental action, all of them will do so by repeatedly reflecting in just this way. Whatever contemplatives or brahmins in the present are purifying their bodily action, their verbal action, and their mental action, all of them are doing so by repeatedly reflecting in just this way.

Therefore, Rāhula, you should train yourself: 'I will purify my bodily action by repeatedly reflecting on it. I will purify my verbal action by repeatedly reflecting on it. I will purify my mental action by repeatedly reflecting on it.' It is in this way, Rāhula, that you should train yourself."

That is what the Buddha said. Venerable Rāhula was satisfied and welcomed what the Buddha had said.

The first discourse is finished.

Words used in this translation (8)
Bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
brahmin
Originally a member of ancient India's hereditary priestly class. These texts sometimes reuse the title for an ideal practitioner who has completed the path. Context shows whether caste or conduct is the point.
dissatisfaction
This translation's rendering of "dukkha," the Buddhist term for the unsatisfying, unstable quality of ordinary experience. Often translated "suffering," but that can sound more dramatic than the everyday sense of things not quite being right.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
seclusion
This project's rendering of "viveka" -- being apart from the usual pull of the senses and from unwholesome states. Physical solitude is one form of it, not the whole of it.
spiritual life
The Buddhist path of practice as a whole -- not just a set of beliefs, but a whole way of living.
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
wholesome
This project's rendering of "kusala". Roughly: mentally and ethically healthy. It is blameless, leads to well-being, and people with good judgment praise it.
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