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Linked Discourses 22 95 संयुत्त निकाय 22।1 95

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Pheṇapiṇḍūpamasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051 · Hide pronunciation

1. 1

   संयुत्तsaṃ·yut·ta निकायni·kā·ya 22।95

   Saṁyutta Nikāya 22.95

   Linked Discourses 22.95

2. 2

   10। पुप्फवग्गpup·pha·vag·ga

   10. Pupphavagga

   10. Flowers

3. 3

   फेणपिण्डूपमसुत्तphe·ṇa·piṇ·ḍū·pa·ma·sut·ta

   Pheṇapiṇḍūpamasutta

   A Lump of Foam

4. 4

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā अयुज्झायंa·yuj·jhā·yaṃ विहरतिvi·ha·ra·ti गङ्गायgaṅ·gā·ya नदियाna·di·yā तीरे।tī·re

   Ekaṁ samayaṁ bhagavā ayujjhāyaṁ viharati gaṅgāya nadiyā tīre.

   At one time the Buddha was staying near Ayodhya on the bank of the Ganges River.

5. 5

   तत्रtat·ra खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

   Tatra kho bhagavā bhikkhū āmantesi:

   There the Buddha addressed the mendicants:

6. 6

   “सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve अयंa·yaṃ गङ्गाgaṅ·gā नदीna·dī महन्तंma·han·taṃ फेणपिण्डंphe·ṇa·piṇ·ḍaṃ आवहेय्य।ā·va·hey·ya तमेनंta·me·naṃ चक्खुमाcak·khu·mā पुरिसोpu·ri·so पस्सेय्यpas·sey·ya निज्झायेय्यnij·jhā·yey·ya योनिसोyo·ni·so उपपरिक्खेय्य।u·pa·pa·rik·khey·ya तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायेय्य,khā·yey·ya तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायेय्य,khā·yey·ya असारकञ्ञेवa·sā·ra·kañ·ñe·va खायेय्य।khā·yey·ya किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve फेणपिण्डेphe·ṇa·piṇ·ḍe सारो?sā·ro

   “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?

   “Mendicants, 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 rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a lump of foam?

7. 7

   एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ …पे…pe यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वाvā तंtaṃ भिक्खुbhik·khu पस्सतिpas·sa·ti निज्झायतिnij·jhā·ya·ti योनिसोyo·ni·so उपपरिक्खति।u·pa·pa·rik·kha·ti तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायति,khā·ya·ti तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायति,khā·ya·ti असारकञ्ञेवa·sā·ra·kañ·ñe·va खायति।khā·ya·ti किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve रूपेrū·pe सारो?sā·ro

   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 mendicant sees and contemplates any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near—examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in form?

8. 8

   सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve सरदसमयेsa·ra·da·sa·ma·ye थुल्लफुसितकेthul·la·phu·si·ta·ke देवेde·ve वस्सन्तेvas·san·te उदकेu·da·ke उदकपुब्बुळंu·da·ka·pub·bu·ḷaṃ उप्पज्जतिup·paj·ja·ti चेवce·va निरुज्झतिni·ruj·jha·ti च।ca तमेनंta·me·naṃ चक्खुमाcak·khu·mā पुरिसोpu·ri·so पस्सेय्यpas·sey·ya निज्झायेय्यnij·jhā·yey·ya योनिसोyo·ni·so उपपरिक्खेय्य।u·pa·pa·rik·khey·ya तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायेय्य,khā·yey·ya तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायेय्य,khā·yey·ya असारकञ्ञेवa·sā·ra·kañ·ñe·va खायेय्य।khā·yey·ya किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve उदकपुब्बुळेu·da·ka·pub·bu·ḷe सारो?sā·ro

   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?

   Suppose it was autumn, when the heavens rain 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 rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a water bubble?

9. 9

   एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve याyā काचिkā·ci वेदनाve·da·nā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā …पे…pe याyā दूरेdū·re सन्तिकेsan·ti·ke वाvā तंtaṃ भिक्खुbhik·khu पस्सतिpas·sa·ti निज्झायतिnij·jhā·ya·ti योनिसोyo·ni·so उपपरिक्खति।u·pa·pa·rik·kha·ti तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायति,khā·ya·ti तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायति,khā·ya·ti असारकञ्ञेवa·sā·ra·kañ·ñe·va खायति।khā·ya·ti किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve वेदनायve·da·nā·ya सारो?sā·ro

   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 mendicant sees and contemplates any kind of feeling at all … examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in feeling?

10. 10

    सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve गिम्हानंgim·hā·naṃ पच्छिमेpac·chi·me मासेmā·se ठितेṭhi·te मज्झन्हिकेmaj·jhan·hi·ke कालेkā·le मरीचिकाma·rī·ci·kā फन्दति।phan·da·ti तमेनंta·me·naṃ चक्खुमाcak·khu·mā पुरिसोpu·ri·so पस्सेय्यpas·sey·ya निज्झायेय्यnij·jhā·yey·ya योनिसोyo·ni·so उपपरिक्खेय्य।u·pa·pa·rik·khey·ya तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायेय्य,khā·yey·ya तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायेय्यkhā·yey·ya …पे…pe किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve मरीचिकायma·rī·ci·kā·ya सारो?sā·ro

    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 rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a mirage?

11. 11

    एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve याyā काचिkā·ci सञ्ञाsañ·ñā …पे…।pe

    Evameva kho, bhikkhave, yā kāci saññā …pe….

    In the same way, a mendicant sees and contemplates any kind of perception at all … examining it carefully. And it appears to them completely vacuous, hollow, and insubstantial. For what substance could there be in perception?

12. 12

    सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve पुरिसोpu·ri·so सारत्थिकोsā·rat·thi·ko सारगवेसीsā·ra·ga·ve·sī सारपरियेसनंsā·ra·pa·ri·ye·sa·naṃ चरमानोca·ra·mā·no तिण्हंtiṇ·haṃ कुठारिंku·ṭhā·riṃ आदायā·dā·ya वनंva·naṃ पविसेय्य।pa·vi·sey·ya सोso तत्थtat·tha पस्सेय्यpas·sey·ya महन्तंma·han·taṃ कदलिक्खन्धंka·da·lik·khan·dhaṃ उजुंu·juṃ नवंna·vaṃ अकुक्कुकजातं।a·kuk·ku·ka·jā·taṃ तमेनंta·me·naṃ मूलेmū·le छिन्देय्य;chin·dey·ya मूलेmū·le छेत्वाchet·vā अग्गेag·ge छिन्देय्य,chin·dey·ya अग्गेag·ge छेत्वाchet·vā पत्तवट्टिंpat·ta·vaṭ·ṭiṃ विनिब्भुजेय्य।vi·nib·bhu·jey·ya सोso तस्सtas·sa पत्तवट्टिंpat·ta·vaṭ·ṭiṃ विनिब्भुजन्तोvi·nib·bhu·jan·to फेग्गुम्पिpheg·gum·pi नाधिगच्छेय्य,nā·dhi·gac·chey·ya कुतोku·to सारं।sā·raṃ तमेनंta·me·naṃ चक्खुमाcak·khu·mā पुरिसोpu·ri·so पस्सेय्यpas·sey·ya निज्झायेय्यnij·jhā·yey·ya योनिसोyo·ni·so उपपरिक्खेय्य।u·pa·pa·rik·khey·ya तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायेय्य,khā·yey·ya तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायेय्य,khā·yey·ya असारकञ्ञेवa·sā·ra·kañ·ñe·va खायेय्य।khā·yey·ya किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve कदलिक्खन्धेka·da·lik·khan·dhe सारो?sā·ro

    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 trunk, straight and young and grown unskewed. 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 rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a banana trunk?

13. 13

    एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve येye केचिke·ci सङ्खाराsaṅ·khā·rā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā …पे…pe येye दूरेdū·re सन्तिकेsan·ti·ke वाvā तंtaṃ भिक्खुbhik·khu पस्सतिpas·sa·ti निज्झायतिnij·jhā·ya·ti योनिसोyo·ni·so उपपरिक्खति।u·pa·pa·rik·kha·ti तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायति,khā·ya·ti तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायति,khā·ya·ti असारकञ्ञेवa·sā·ra·kañ·ñe·va खायति।khā·ya·ti किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve सङ्खारेसुsaṅ·khā·re·su सारो?sā·ro

    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 mendicant sees and contemplates any kind of choices at all … examining them rationally. And they appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in choices?

14. 14

    सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve मायाकारोmā·yā·kā·ro वाvā मायाकारन्तेवासीmā·yā·kā·ran·te·vā·sī वाvā चतुमहापथेca·tu·ma·hā·pa·the मायंmā·yaṃ विदंसेय्य।vi·daṃ·sey·ya तमेनंta·me·naṃ चक्खुमाcak·khu·mā पुरिसोpu·ri·so पस्सेय्यpas·sey·ya निज्झायेय्यnij·jhā·yey·ya योनिसोyo·ni·so उपपरिक्खेय्य।u·pa·pa·rik·khey·ya तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायेय्य,khā·yey·ya तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायेय्य,khā·yey·ya असारकञ्ञेवa·sā·ra·kañ·ñe·va खायेय्य।khā·yey·ya किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve मायायmā·yā·ya सारो?sā·ro

    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?

    Suppose an illusionist or their apprentice was to demonstrate an illusion at the crossroads. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in an illusion?

15. 15

    एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यंyaṃ किञ्चिkiñ·ci विञ्ञाणंviñ·ñā·ṇaṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ …पे…pe यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā तंtaṃ भिक्खुbhik·khu पस्सतिpas·sa·ti निज्झायतिnij·jhā·ya·ti योनिसोyo·ni·so उपपरिक्खति।u·pa·pa·rik·kha·ti तस्सtas·sa तंtaṃ पस्सतोpas·sa·to निज्झायतोnij·jhā·ya·to योनिसोyo·ni·so उपपरिक्खतोu·pa·pa·rik·kha·to रित्तकञ्ञेवrit·ta·kañ·ñe·va खायति,khā·ya·ti तुच्छकञ्ञेवtuc·cha·kañ·ñe·va खायति,khā·ya·ti असारकञ्ञेवa·sā·ra·kañ·ñe·va खायति।khā·ya·ti किञ्हिkiñ·hi सिया,si·yā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe सारो?sā·ro

    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 mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near—examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in consciousness?

16. 16

    एवंe·vaṃ पस्सं,pas·saṃ भिक्खवे,bhik·kha·ve सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko रूपस्मिम्पिrū·pas·mim·pi निब्बिन्दति,nib·bin·da·ti वेदनायपिve·da·nā·ya·pi … सञ्ञायपिsañ·ñā·ya·pi … सङ्खारेसुपिsaṅ·khā·re·su·pi … विञ्ञाणस्मिम्पिviñ·ñā·ṇas·mim·pi निब्बिन्दति।nib·bin·da·ti

    Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.

    Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.

17. 17

    निब्बिन्दंnib·bin·daṃ विरज्जति;vi·raj·ja·ti विरागाvi·rā·gā विमुच्चति।vi·muc·ca·ti विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होतिho·ti …पे…pe

    Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti …pe…

    Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

18. 18

    नापरंnā·pa·raṃ इत्थत्तायातिit·that·tā·yā·ti पजानाति”।pa·jā·nā·ti

    nāparaṁ itthattāyāti pajānāti”.

    They understand: ‘… there is nothing further for this place.’”

19. 19

    इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

    Idamavoca bhagavā.

    That is what the Buddha said.

20. 20

    इदंi·daṃ वत्वानvat·vā·na सुगतोsu·ga·to अथापरंa·thā·pa·raṃ एतदवोचe·ta·da·vo·ca सत्था:sat·thā

    Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

    Then the Holy One, the Teacher, went on to say:

21. 21

    “फेणपिण्डूपमंphe·ṇa·piṇ·ḍū·pa·maṃ रूपं,rū·paṃ

    “Pheṇapiṇḍūpamaṁ rūpaṁ,

    “Form is like a lump of foam;

22. 22

    वेदनाve·da·nā बुब्बुळूपमा;bub·bu·ḷū·pa·mā

    vedanā bubbuḷūpamā;

    feeling is like a bubble;

23. 23

    मरीचिकूपमाma·rī·ci·kū·pa·mā सञ्ञा,sañ·ñā

    Marīcikūpamā saññā,

    perception seems like a mirage;

24. 24

    सङ्खाराsaṅ·khā·rā कदलूपमा;ka·da·lū·pa·mā

    saṅkhārā kadalūpamā;

    choices like a banana plant;

25. 25

    मायूपमञ्चmā·yū·pa·mañ·ca विञ्ञाणं,viñ·ñā·ṇaṃ

    Māyūpamañca viññāṇaṁ,

    and consciousness like an illusion:

26. 26

    देसितादिच्चबन्धुना।de·si·tā·dic·ca·ban·dhu·nā

    desitādiccabandhunā.

    so taught the Kinsman of the Sun.

27. 27

    यथाya·thā यथाya·thā निज्झायति,nij·jhā·ya·ti

    Yathā yathā nijjhāyati,

    However you contemplate them,

28. 28

    योनिसोyo·ni·so उपपरिक्खति;u·pa·pa·rik·kha·ti

    yoniso upaparikkhati;

    examining them rationally,

29. 29

    रित्तकंrit·ta·kaṃ तुच्छकंtuc·cha·kaṃ होति,ho·ti

    Rittakaṁ tucchakaṁ hoti,

    they’re vacuous and hollow

30. 30

    योyo नंnaṃ पस्सतिpas·sa·ti योनिसो।yo·ni·so

    yo naṁ passati yoniso.

    when you look at them closely.

31. 31

    इमञ्चi·mañ·ca कायंkā·yaṃ आरब्भ,ā·rab·bha

    Imañca kāyaṁ ārabbha,

    Concerning this body,

32. 32

    भूरिपञ्ञेनbhū·ri·pañ·ñe·na देसितं;de·si·taṃ

    bhūripaññena desitaṁ;

    he of vast wisdom has taught

33. 33

    पहानंpa·hā·naṃ तिण्णंtiṇ·ṇaṃ धम्मानं,dham·mā·naṃ

    Pahānaṁ tiṇṇaṁ dhammānaṁ,

    that when three things are given up,

34. 34

    रूपंrū·paṃ पस्सथpas·sa·tha छड्डितं।chaḍ·ḍi·taṃ

    rūpaṁ passatha chaḍḍitaṁ.

    you’ll see this form discarded.

35. 35

    आयुā·yu उस्माus·mā चca विञ्ञाणं,viñ·ñā·ṇaṃ

    Āyu usmā ca viññāṇaṁ,

    When vitality, warmth, and consciousness

36. 36

    यदाya·dā कायंkā·yaṃ जहन्तिमं;ja·han·ti·maṃ

    yadā kāyaṁ jahantimaṁ;

    leave this body,

37. 37

    अपविद्धोa·pa·vid·dho तदाta·dā सेति,se·ti

    Apaviddho tadā seti,

    it lies dumped there,

38. 38

    परभत्तंpa·ra·bhat·taṃ अचेतनं।a·ce·ta·naṃ

    parabhattaṁ acetanaṁ.

    food for others, insentient.

39. 39

    एतादिसायंe·tā·di·sā·yaṃ सन्तानो,san·tā·no

    Etādisāyaṁ santāno,

    Such is this continuity,

40. 40

    मायायंmā·yā·yaṃ बाललापिनी;bā·la·lā·pi·nī

    māyāyaṁ bālalāpinī;

    this illusion, this lament of fools.

41. 41

    वधकोva·dha·ko एसe·sa अक्खातो,ak·khā·to

    Vadhako esa akkhāto,

    It’s said to be a killer,

42. 42

    सारोsā·ro एत्थet·tha नna विज्जति।vij·ja·ti

    sāro ettha na vijjati.

    for no core is found here.

43. 43

    एवंe·vaṃ खन्धेkhan·dhe अवेक्खेय्य,a·vek·khey·ya

    Evaṁ khandhe avekkheyya,

    An energetic mendicant

44. 44

    भिक्खुbhik·khu आरद्धवीरियो;ā·rad·dha·vī·ri·yo

    bhikkhu āraddhavīriyo;

    should examine the aggregates like this,

45. 45

    दिवाdi·vā वाvā यदिya·di वाvā रत्तिं,rat·tiṃ

    Divā vā yadi vā rattiṁ,

    with situational awareness and mindfulness

46. 46

    सम्पजानोsam·pa·jā·no पटिस्सतो।pa·ṭis·sa·to

    sampajāno paṭissato.

    whether by day or by night.

47. 47

    जहेय्यja·hey·ya सब्बसंयोगं,sab·ba·saṃ·yo·gaṃ

    Jaheyya sabbasaṁyogaṁ,

    They should give up all fetters,

48. 48

    करेय्यka·rey·ya सरणत्तनो;sa·ra·ṇat·ta·no

    kareyya saraṇattano;

    and make a refuge for themselves.

49. 49

    चरेय्यादित्तसीसोव,ca·rey·yā·dit·ta·sī·so·va

    Careyyādittasīsova,

    They should live as though their head was on fire,

50. 50

    पत्थयंpat·tha·yaṃ अच्चुतंac·cu·taṃ पदन्”ति।pa·dan

    patthayaṁ accutaṁ padan”ti.

    aspiring to the state that does not pass.”

51. 51

    ततियं।ta·ti·yaṃ

    Tatiyaṁ.

    (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.