Ekaṁ samayaṁ bhagavā ayujjhāyaṁ viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi:
At one time, the Blessed One was dwelling at |Ayujjhā::name of a town; lit. unconquerable. Presently named Ayodhya [ayujjha]| on the banks of the river |Ganges::one of the five great rivers of ancient India [gaṅgā]|. There, the Blessed One addressed the bhikkhus:
“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?
“Just as, bhikkhus, this river Ganges might carry along a large lump of foam, a person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and |wisely::properly, prudently, thoroughly, carefully; lit. according to the source [yoniso]| |examining::inquiring into, investigating [upaparikkhanta]| it, it would appear to him as |empty::vacuous [rittaka]|, |hollow::vain [tucchaka]|, and |without any essence::essenceless, insubstantial [asāraka]|. For what essence, bhikkhus, could there be in a lump of foam?
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, bhikkhus, whatever |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| there is, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, far or near, a bhikkhu sees it, reflects on it, and wisely examines it. Upon seeing it, reflecting on it, and wisely examining it, it appears to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in form?
Feeling as a Water Bubble
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ 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?
Just as, bhikkhus, during the autumn season when the sky is thick with clouds and it rains, water bubbles form on the surface of the water. A person with good sight would see them, reflect on them, and wisely examine them. Upon seeing them, reflecting on them, and wisely examining them, they would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a water bubble?
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, bhikkhus, whatever |feelings::pleasant, neutral, or painful sensation, felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| there are, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees them, reflects on them, and wisely examines them. Upon seeing them, reflecting on them, and wisely examining them, they appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in feelings?
Perception as Mirage
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?
Just as, bhikkhus, during the last month of the hot season, at midday, a |mirage::empty vision, illusion [marīcikā]| shimmers. A person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and wisely examining it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a mirage?
Evameva kho, bhikkhave, yā kāci saññā …pe….
In the same way, bhikkhus, whatever |perceptions::Particular acts or instances of recognizing and labeling experience; specific identifications, interpretations, or mental markings applied to sensory or mental objects. They arise dependent on contact and memory and shape how phenomena are taken up; third of the five aggregates [saññā]| there are, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees them, reflects on them, and wisely examines them. Upon seeing them, reflecting on them, and wisely examining them, they appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in perceptions?
Intentional Constructs as Without a Core
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?
Just as, bhikkhus, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, takes a sharp axe and enters a forest. There he sees a large banana trunk, straight, fresh, and without a fruit-bud. He cuts it at the root, cuts off the crown, and peels apart the sheaths. While peeling apart the sheaths, he would not find even sapwood, let alone heartwood. A person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and wisely examining it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in the trunk of a banana tree?
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, bhikkhus, whatever |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]| there are, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees them, reflects on them, and wisely examines them. Upon seeing them, reflecting on them, and wisely examining them, they appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in intentional constructs?
Consciousness as a Magic Trick
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe 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?
Just as, bhikkhus, a magician or a magician’s apprentice might display a magic trick at a crossroads. A person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and wisely examining it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a magic trick?
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, bhikkhus, whatever |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| there is, whether in the past, the future, or in the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees it, reflects on it, and wisely examines it. Upon seeing it, reflecting on it, and wisely examining it, it appears to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in consciousness?
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 thus, bhikkhus, the learned disciple of the Noble Ones grows |disenchanted with::disillusioned with [nibbindati]| form, grows disenchanted with feelings, grows disenchanted with perceptions, grows disenchanted with intentional constructs, grows disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there arises the knowledge: ‘Liberated.’ He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Pheṇapiṇḍūpamaṁ rūpaṁ,
vedanā bubbuḷūpamā;
Marīcikūpamā saññā,
saṅkhārā kadalūpamā;
Māyūpamañca viññāṇaṁ,
desitādiccabandhunā.
“Form is like a lump of foam,
feeling like a water bubble;
perception is like a mirage,
intentional constructs like a banana tree;
and consciousness like a magic trick—
So explained the |Kinsman of the Sun::an epithet of the Buddha; lit. relative of the sun [ādiccabandhunā]|.
Yathā yathā nijjhāyati,
yoniso upaparikkhati;
Rittakaṁ tucchakaṁ hoti,
yo naṁ passati yoniso.
As one reflects on them,
wisely examines them;
They appear but empty and hollow,
when one sees them thoroughly.
Imañca kāyaṁ ārabbha,
bhūripaññena desitaṁ;
Pahānaṁ tiṇṇaṁ dhammānaṁ,
rūpaṁ passatha chaḍḍitaṁ.
Concerning this very body,
the one |of vast wisdom::of extensive distinctive knowledge, discernment [bhūripañña]| has taught;
When bereft of three things,
one sees this form discarded.
Āyu usmā ca viññāṇaṁ,
yadā kāyaṁ jahantimaṁ;
Apaviddho tadā seti,
parabhattaṁ acetanaṁ.
When vitality, |heat::internal warmth, vital heat [usmā]|, and consciousness,
depart from this body;
It lies there cast aside,
|without sentience::inanimate, unconscious [acetana]|, food for others.
Etādisāyaṁ santāno,
māyāyaṁ bālalāpinī;
Vadhako esa akkhāto,
sāro ettha na vijjati.
Such is this continuum,
this illusion, |chattering of fools::prattle of immature persons [bālalāpinī]|;
It is declared to be a murderer—
here, no essence can be found.
Evaṁ khandhe avekkheyya,
bhikkhu āraddhavīriyo;
Divā vā yadi vā rattiṁ,
sampajāno paṭissato.
Thus should a bhikkhu view the aggregates,
|with energy aroused::with initiative [āraddhavīriya]|;
Whether by day or by night,
ever mindful and |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]|.
Jaheyya sabbasaṁyogaṁ,
kareyya saraṇattano;
Careyyādittasīsova,
patthayaṁ accutaṁ padan”ti.
He should give up all bonds,
and make himself his own refuge;
Living as if his head were on fire,
aspiring for the |stable::epithet of Nibbāna; lit. not fallen [accuta]| state.”
At one time, the Blessed One was dwelling at |Ayujjhā::name of a town; lit. unconquerable. Presently named Ayodhya [ayujjha]| on the banks of the river |Ganges::one of the five great rivers of ancient India [gaṅgā]|. There, the Blessed One addressed the bhikkhus:
“Just as, bhikkhus, this river Ganges might carry along a large lump of foam, a person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and |wisely::properly, prudently, thoroughly, carefully; lit. according to the source [yoniso]| |examining::inquiring into, investigating [upaparikkhanta]| it, it would appear to him as |empty::vacuous [rittaka]|, |hollow::vain [tucchaka]|, and |without any essence::essenceless, insubstantial [asāraka]|. For what essence, bhikkhus, could there be in a lump of foam?
In the same way, bhikkhus, whatever |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| there is, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, far or near, a bhikkhu sees it, reflects on it, and wisely examines it. Upon seeing it, reflecting on it, and wisely examining it, it appears to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in form?
Feeling as a Water Bubble
Just as, bhikkhus, during the autumn season when the sky is thick with clouds and it rains, water bubbles form on the surface of the water. A person with good sight would see them, reflect on them, and wisely examine them. Upon seeing them, reflecting on them, and wisely examining them, they would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a water bubble?
In the same way, bhikkhus, whatever |feelings::pleasant, neutral, or painful sensation, felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| there are, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees them, reflects on them, and wisely examines them. Upon seeing them, reflecting on them, and wisely examining them, they appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in feelings?
Perception as Mirage
Just as, bhikkhus, during the last month of the hot season, at midday, a |mirage::empty vision, illusion [marīcikā]| shimmers. A person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and wisely examining it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a mirage?
In the same way, bhikkhus, whatever |perceptions::Particular acts or instances of recognizing and labeling experience; specific identifications, interpretations, or mental markings applied to sensory or mental objects. They arise dependent on contact and memory and shape how phenomena are taken up; third of the five aggregates [saññā]| there are, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees them, reflects on them, and wisely examines them. Upon seeing them, reflecting on them, and wisely examining them, they appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in perceptions?
Intentional Constructs as Without a Core
Just as, bhikkhus, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, takes a sharp axe and enters a forest. There he sees a large banana trunk, straight, fresh, and without a fruit-bud. He cuts it at the root, cuts off the crown, and peels apart the sheaths. While peeling apart the sheaths, he would not find even sapwood, let alone heartwood. A person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and wisely examining it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in the trunk of a banana tree?
In the same way, bhikkhus, whatever |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]| there are, whether in the past, the future, or the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees them, reflects on them, and wisely examines them. Upon seeing them, reflecting on them, and wisely examining them, they appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in intentional constructs?
Consciousness as a Magic Trick
Just as, bhikkhus, a magician or a magician’s apprentice might display a magic trick at a crossroads. A person with good sight would see it, reflect on it, and wisely examine it. Upon seeing it, reflecting on it, and wisely examining it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a magic trick?
In the same way, bhikkhus, whatever |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| there is, whether in the past, the future, or in the present; whether internal or external; gross or subtle, deficient or refined, whether far or near, a bhikkhu sees it, reflects on it, and wisely examines it. Upon seeing it, reflecting on it, and wisely examining it, it appears to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in consciousness?
Seeing thus, bhikkhus, the learned disciple of the Noble Ones grows |disenchanted with::disillusioned with [nibbindati]| form, grows disenchanted with feelings, grows disenchanted with perceptions, grows disenchanted with intentional constructs, grows disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there arises the knowledge: ‘Liberated.’ He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.”
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Form is like a lump of foam,
feeling like a water bubble;
perception is like a mirage,
intentional constructs like a banana tree;
and consciousness like a magic trick—
So explained the |Kinsman of the Sun::an epithet of the Buddha; lit. relative of the sun [ādiccabandhunā]|.
As one reflects on them,
wisely examines them;
They appear but empty and hollow,
when one sees them thoroughly.
Concerning this very body,
the one |of vast wisdom::of extensive distinctive knowledge, discernment [bhūripañña]| has taught;
When bereft of three things,
one sees this form discarded.
When vitality, |heat::internal warmth, vital heat [usmā]|, and consciousness,
depart from this body;
It lies there cast aside,
|without sentience::inanimate, unconscious [acetana]|, food for others.
Such is this continuum,
this illusion, |chattering of fools::prattle of immature persons [bālalāpinī]|;
It is declared to be a murderer—
here, no essence can be found.
Thus should a bhikkhu view the aggregates,
|with energy aroused::with initiative [āraddhavīriya]|;
Whether by day or by night,
ever mindful and |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]|.
He should give up all bonds,
and make himself his own refuge;
Living as if his head were on fire,
aspiring for the |stable::epithet of Nibbāna; lit. not fallen [accuta]| state.”
Ekaṁ samayaṁ bhagavā ayujjhāyaṁ viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi:
“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?
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?
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ 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?
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?
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?
Evameva kho, bhikkhave, yā kāci saññā …pe….
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?
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?
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe 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?
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?
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti …pe… nāparaṁ itthattāyāti pajānāti”.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Pheṇapiṇḍūpamaṁ rūpaṁ,
vedanā bubbuḷūpamā;
Marīcikūpamā saññā,
saṅkhārā kadalūpamā;
Māyūpamañca viññāṇaṁ,
desitādiccabandhunā.
Yathā yathā nijjhāyati,
yoniso upaparikkhati;
Rittakaṁ tucchakaṁ hoti,
yo naṁ passati yoniso.
Imañca kāyaṁ ārabbha,
bhūripaññena desitaṁ;
Pahānaṁ tiṇṇaṁ dhammānaṁ,
rūpaṁ passatha chaḍḍitaṁ.
Āyu usmā ca viññāṇaṁ,
yadā kāyaṁ jahantimaṁ;
Apaviddho tadā seti,
parabhattaṁ acetanaṁ.
Etādisāyaṁ santāno,
māyāyaṁ bālalāpinī;
Vadhako esa akkhāto,
sāro ettha na vijjati.
Evaṁ khandhe avekkheyya,
bhikkhu āraddhavīriyo;
Divā vā yadi vā rattiṁ,
sampajāno paṭissato.
Jaheyya sabbasaṁyogaṁ,
kareyya saraṇattano;
Careyyādittasīsova,
patthayaṁ accutaṁ padan”ti.