| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।९५
Saṁyutta Nikāya 22.95
The Related Suttas Collection 22.95
१०। पुप्फवग्ग
10. Pupphavagga
10. Flowers
फेणपिण्डूपमसुत्त
Pheṇapiṇḍūpamasutta
A Lump of Foam
एकं समयं भगवा अयुज्झायं विहरति गङ्गाय नदिया तीरे। तत्र खो भगवा भिक्खू आमन्तेसि:
Ekaṁ samayaṁ bhagavā ayujjhāyaṁ1 viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi:
At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river. There the Buddha addressed the bhikkhus:
“सेय्यथापि, भिक्खवे, अयं गङ्गा नदी महन्तं फेणपिण्डं आवहेय्य। तमेनं चक्खुमा पुरिसो पस्सेय्य निज्झायेय्य योनिसो उपपरिक्खेय्य। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायेय्य, तुच्छकञ्ञेव खायेय्य, असारकञ्ञेव खायेय्य। किञ्हि सिया, भिक्खवे, फेणपिण्डे सारो?
“Seyyathāpi, bhikkhave, ayaṁ gaṅgā nadī mahantaṁ pheṇapiṇḍaṁ āvaheyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?
“Bhikkhus, suppose this Ganges river was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a lump of foam?
एवमेव खो, भिक्खवे, यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं …पे… यं दूरे सन्तिके वा तं भिक्खु पस्सति निज्झायति योनिसो उपपरिक्खति। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायति, तुच्छकञ्ञेव खायति, असारकञ्ञेव खायति। किञ्हि सिया, भिक्खवे, रूपे सारो?
Evameva kho, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?
In the same way, a bhikkhu sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in form?
सेय्यथापि, भिक्खवे, सरदसमये थुल्लफुसितके देवे वस्सन्ते उदके उदकपुब्बुळं उप्पज्जति चेव निरुज्झति च। तमेनं चक्खुमा पुरिसो पस्सेय्य निज्झायेय्य योनिसो उपपरिक्खेय्य। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायेय्य, तुच्छकञ्ञेव खायेय्य, असारकञ्ञेव खायेय्य। किञ्हि सिया, भिक्खवे, उदकपुब्बुळे सारो?
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ2 uppajjati ceva nirujjhati ca. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?
Suppose it was the time of autumn, when the rain was falling heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a water bubble?
एवमेव खो, भिक्खवे, या काचि वेदना अतीतानागतपच्चुप्पन्ना …पे… या दूरे सन्तिके वा तं भिक्खु पस्सति निज्झायति योनिसो उपपरिक्खति। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायति, तुच्छकञ्ञेव खायति, असारकञ्ञेव खायति। किञ्हि सिया, भिक्खवे, वेदनाय सारो?
Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā …pe… yā dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?
In the same way, a bhikkhu sees and contemplates any kind of feeling at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in feeling?
सेय्यथापि, भिक्खवे, गिम्हानं पच्छिमे मासे ठिते मज्झन्हिके काले मरीचिका फन्दति। तमेनं चक्खुमा पुरिसो पस्सेय्य निज्झायेय्य योनिसो उपपरिक्खेय्य। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायेय्य, तुच्छकञ्ञेव खायेय्य …पे… किञ्हि सिया, भिक्खवे, मरीचिकाय सारो?
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro?
Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a mirage?
एवमेव खो, भिक्खवे, या काचि सञ्ञा …पे…।
Evameva kho, bhikkhave, yā kāci saññā …pe….
In the same way, a bhikkhu sees and contemplates any kind of perception at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in perception?
सेय्यथापि, भिक्खवे, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो तिण्हं कुठारिं आदाय वनं पविसेय्य। सो तत्थ पस्सेय्य महन्तं कदलिक्खन्धं उजुं नवं अकुक्कुकजातं। तमेनं मूले छिन्देय्य; मूले छेत्वा अग्गे छिन्देय्य, अग्गे छेत्वा पत्तवट्टिं विनिब्भुजेय्य। सो तस्स पत्तवट्टिं विनिब्भुजन्तो फेग्गुम्पि नाधिगच्छेय्य, कुतो सारं। तमेनं चक्खुमा पुरिसो पस्सेय्य निज्झायेय्य योनिसो उपपरिक्खेय्य। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायेय्य, तुच्छकञ्ञेव खायेय्य, असारकञ्ञेव खायेय्य। किञ्हि सिया, भिक्खवे, कदलिक्खन्धे सारो?
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree?
एवमेव खो, भिक्खवे, ये केचि सङ्खारा अतीतानागतपच्चुप्पन्ना …पे… ये दूरे सन्तिके वा तं भिक्खु पस्सति निज्झायति योनिसो उपपरिक्खति। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायति, तुच्छकञ्ञेव खायति, असारकञ्ञेव खायति। किञ्हि सिया, भिक्खवे, सङ्खारेसु सारो?
Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?
In the same way, a bhikkhu sees and contemplates any kind of choices at all … examining them carefully. And they appear to them as completely void, hollow, and insubstantial. For what substance could there be in choices?
सेय्यथापि, भिक्खवे, मायाकारो वा मायाकारन्तेवासी वा चतुमहापथे मायं विदंसेय्य। तमेनं चक्खुमा पुरिसो पस्सेय्य निज्झायेय्य योनिसो उपपरिक्खेय्य। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायेय्य, तुच्छकञ्ञेव खायेय्य, असारकञ्ञेव खायेय्य। किञ्हि सिया, भिक्खवे, मायाय सारो?
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe3 māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro?
Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick?
एवमेव खो, भिक्खवे, यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं …पे… यं दूरे सन्तिके वा, तं भिक्खु पस्सति निज्झायति योनिसो उपपरिक्खति। तस्स तं पस्सतो निज्झायतो योनिसो उपपरिक्खतो रित्तकञ्ञेव खायति, तुच्छकञ्ञेव खायति, असारकञ्ञेव खायति। किञ्हि सिया, भिक्खवे, विञ्ञाणे सारो?
Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?
In the same way, a bhikkhu sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness?
एवं पस्सं, भिक्खवे, सुतवा अरियसावको रूपस्मिम्पि निब्बिन्दति, वेदनायपि … सञ्ञायपि … सङ्खारेसुपि … विञ्ञाणस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति …पे… नापरं इत्थत्तायाति पजानाति”।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti …pe… nāparaṁ itthattāyāti pajānāti”.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘… there is no return to any state of existence.’”
इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“फेणपिण्डूपमं रूपं, वेदना बुब्बुळूपमा; मरीचिकूपमा सञ्ञा, सङ्खारा कदलूपमा; मायूपमञ्च विञ्ञाणं, देसितादिच्चबन्धुना।
“Pheṇapiṇḍūpamaṁ rūpaṁ, vedanā bubbuḷūpamā; Marīcikūpamā saññā, saṅkhārā kadalūpamā; Māyūpamañca viññāṇaṁ, desitādiccabandhunā.
“Form is like a lump of foam; feeling is like a bubble; perception seems like a mirage; choices like a banana tree; and consciousness like a magic trick: so taught the kinsman of the Sun.
यथा यथा निज्झायति, योनिसो उपपरिक्खति; रित्तकं तुच्छकं होति, यो नं पस्सति योनिसो।
Yathā yathā nijjhāyati, yoniso upaparikkhati; Rittakaṁ tucchakaṁ hoti, yo naṁ passati yoniso.
However you contemplate them, examining them carefully, they’re void and hollow when you look at them closely.
इमञ्च कायं आरब्भ, भूरिपञ्ञेन देसितं; पहानं तिण्णं धम्मानं, रूपं पस्सथ छड्डितं।
Imañca kāyaṁ ārabbha, bhūripaññena desitaṁ; Pahānaṁ tiṇṇaṁ dhammānaṁ, rūpaṁ passatha4 chaḍḍitaṁ.
Concerning this body, he of vast wisdom has taught that when three things are given up, you’ll see this form discarded.
आयु उस्मा च विञ्ञाणं, यदा कायं जहन्तिमं; अपविद्धो तदा सेति, परभत्तं अचेतनं।
Āyu usmā ca viññāṇaṁ, yadā kāyaṁ jahantimaṁ; Apaviddho5 tadā seti, parabhattaṁ acetanaṁ.
Vitality, warmth, and consciousness: when they leave the body, it lies there tossed aside, food for others, mindless.
एतादिसायं सन्तानो, मायायं बाललापिनी; वधको एस अक्खातो, सारो एत्थ न विज्जति।
Etādisāyaṁ santāno, māyāyaṁ bālalāpinī; Vadhako esa akkhāto, sāro ettha na vijjati.
Such is this process, this illusion, cooed over by fools. It’s said to be a killer, for no substance is found here.
एवं खन्धे अवेक्खेय्य, भिक्खु आरद्धवीरियो; दिवा वा यदि वा रत्तिं, सम्पजानो पटिस्सतो।
Evaṁ khandhe avekkheyya, bhikkhu āraddhavīriyo; Divā vā yadi vā rattiṁ, sampajāno paṭissato.
An energetic bhikkhu should examine the aggregates like this, with situational awareness and mindfulness whether by day or by night.
जहेय्य सब्बसंयोगं, करेय्य सरणत्तनो; चरेय्यादित्तसीसोव, पत्थयं अच्चुतं पदन्”ति।
Jaheyya sabbasaṁyogaṁ, kareyya saraṇattano; Careyyādittasīsova, patthayaṁ accutaṁ padan”ti.
They should give up all yoking, and make a refuge for themselves. They should live as though their head was on fire, aspiring to the imperishable state.”
ततियं।
Tatiyaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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