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Phena Sutta

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Title: Phena Sutta: Foam

Summary: The Buddha invokes a series of vivid similes to illustrate the voidness of the five aggregates.

SN 22.95

PTS: S iii 140

CDB i 951

Phena Sutta: Foam

translated from the Pali by

Thanissaro Bhikkhu

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<p>On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: “Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?

Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?

Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?

Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?

Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?

“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:</p>

Form is like a glob of foam; feeling, a bubble; perception, a mirage; fabrications, a banana tree; consciousness, a magic trick —

this has been taught
by the Kinsman of the Sun.

However you observe them, appropriately examine them, they're empty, void

to whoever sees them
appropriately.

Beginning with the body as taught by the One with profound discernment: when abandoned by three things

— life, warmth, & consciousness —

form is rejected, cast aside. When bereft of these it lies thrown away,

senseless,
a meal for others.

That's the way it goes: it's a magic trick, an idiot's babbling. It's said to be

a murderer.<span notetag #fnt-1>([[#fn-1|1]])</span> 

No substance here is found.

Thus a monk, persistence aroused, should view the aggregates by day & by night,

mindful,
alert;

should discard all fetters; should make himself

his own refuge;

should live as if his head were on fire —

in hopes of the state
with no falling away.

<h1>Note</h1> <dl>

1.

See SN 22.85.

</dl>

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	<div id="F_sourceCopy">The source of this work is the gift within Access to Insight "Offline Edition 2012.09.10.14", last replication 12. March 2013, generously given by John Bullitt and mentioned as: ©1999 Thanissaro Bhikkhu.</div>
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	<div id="F_sourceTitle">Transcribed from a file provided by the translator.</div>
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<div id="F_citation"><b>How to cite this document</b> (one suggested style): "Phena Sutta: Foam" (SN 22.95), translated from the Pali by  Thanissaro Bhikkhu. <i>Access to Insight</i>, 29 June 2010, [[http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.095.than.html|http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.095.than.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by <i>Zugang zur Einsicht</i> on &nbsp;

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en/tipitaka/sut/sn/sn22/sn22.095.than.txt · Last modified: 2018/11/14 04:26 by Johann