Thus I have heard: One time, the Buddha was staying at a place on the bank of the Gaṅgā River in Ayodhyā.
It was then that the Bhagavān addressed the monks, “Suppose a clear-eyed man closely examines and discerns a mass of floating foam that was produced by the rapids of a great river. When he closely examines and discerns it, there is nothing there, no stability, no substance, and nothing solid. Why is that? Because there is no solid substance in that mass of foam.
“So it is with whatever forms that there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near. Monks, when they are closely examined, considered, and discerned, there is nothing there, no stability, no substance, and nothing solid. They are like illnesses, abscesses, thorns, and killers. They are impermanent, painful, empty, and not self. Why is that? Because forms have no solid substance.
“Monks, suppose a clear-eyed man closely examines and discerns water bubbles that each appear and then disappear during a heavy rain. When he closely examines and discerns them, there is nothing there, no stability, no substance, and nothing solid. Why is that? Because there is no solid substance in the water bubbles.
“So it is with whatever feelings that there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near. Monks, when they are closely examined, considered, and discerned, there is nothing there, no stability, no substance, and nothing solid. They are like illnesses, abscesses, thorns, and killers. They are impermanent, painful, empty, and not self. Why is that? Because feelings have no solid substance.
“Monks, suppose that at the end of spring or the beginning of summer a clear-eyed man closely examines, considers, and discerns [the dust of] wild horses drifting on a sunny day without clouds or rain. When he closely examines and discerns it, there is nothing there, no stability, no substance, and nothing solid. Why is that? There is no solid substance in [that dust of] wild horses.
“So it is with whatever conceptions that there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near. Monks, when they are closely examined, considered, and discerned, there is nothing there, no stability, no substance, and nothing solid. They are like illnesses, abscesses, thorns, and killers. They are impermanent, painful, empty, and not self. Why is that? Because conceptions have no solid substance.
“Monks, suppose a clear-eyed man goes searching for a hardwood tree with an axe in hand. He goes into a mountain forest and sees a large plantain tree that’s balanced, straight, and huge. He attacks its root, chopping it at its peak. He strips off its leaves one after another, but it has no solid core when it’s closely examined, considered, and discerned. When he closely examines, considers, and discerns it, there is nothing there, no stability, no substance, and nothing solid. Why is that? Because there is no solid substance in that plantain tree.
“So it is with whatever volitions that there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near. Monks, when they are closely examined, considered, and discerned, there is nothing there, no stability, no substance, and nothing solid. They are like illnesses, abscesses, thorns, and killers. They are impermanent, painful, empty, and not self. Why is that? Because volitions have no solid substance.
“Monks, suppose an intelligent and clear-eyed man closely examines, considers, and discerns a troop of elephants, cavalry, chariots, or foot soldiers conjured at the head of a crossroads by an illusionist or an illusionist’s apprentice. When he closely examines, considers, and discerns them, there is nothing there, no stability, no substance, and nothing solid. Why is that? Because there is no solid substance in those illusions.
“So it is with whatever instances of awareness that there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near. Monks, when they are closely examined, considered, and discerned, there is nothing there, no stability, no substance, and nothing solid. They are like illnesses, abscesses, thorns, and killers. They are impermanent, painful, empty, and not self. Why is that? Because instances of awareness have no solid substance.”
The Bhagavān then restated his meaning by speaking in verse:
“Observe form like a mass of foam,
Feeling like bubbles on water,
Conception like a springtime mirage,
Volitions like the plantain tree,
And consciousness like an illusion;
The sun clan’s sage teaches this.
“Closely considered all around,
Rightly mindful and examined well,
[They’re] without substance and not solid;
Without self or what belongs to self.
“The great sage discerned and taught
About this body’s painful aggregates.
One who’s free of three things
Has discarded the things that make a person:
Life, warmth, and the types of awareness.
He’s free of these other parts of a person
That’re left forever on the charnel ground
Without awareness or perception like wood.
“This body is always thus:
An illusion that tricks foolish men
Like a killer or a poison dart.
There’s nothing solid there.
“Monks, you must train yourselves diligently
And examine this body’s aggregates.
Stay focused on this both day and night;
Fix your attention there with right knowledge.
When conditioned actions have long been stopped,
Then you’ll find your eternal cooling place.”
When the monks heard what the Buddha taught, they rejoiced and approved.