In SN 22.59 Anatta-lakkhana sutta,
the famous second discourse the Buddha ever gave,
where the first 5 original monks while listening to the Buddha teach not self of the 5 aggregates,
become arahants.
That sutta didn't explicitly mention the terms jhāna, upekkha (7th of 7 awakening factors),
vitakka (verbal thought in a communicable language) operating as they heard the
Buddha teach anatta in a communicable verbal language,
hearing sounds of that teaching,
decoding sounds into vitakka (thinking verbal thoughts in a communicable language),
realizing nirvana with upekkha (factor of 4th jhāna and 7th awakening factor) during the Buddha's talk.
But other -suttas do explicitly mention those jhāna samādhi related terms.
This sutta, SN 22.95 (95 is the inverse of 59), features 5 similes for the 5 aggregates.
But it's also explicitly using the terms for upekkha and jhāna to develop insight and realize nirvana.
I don't believe any other translators render upekkha and jhāna in any recognizable form.
But I've translated it in such a way you can see those words are what the Buddha uses.
Makes sense doesn't it?
If seeing anatta or emptiness in the 11 aspects of the 5 aggregates leads to awakening in that moment,
upekkha as the 7th of the 7 awakening factors can't just be a passive attitude of indifference, boredom, or "equanimity."
Upekkha is doing the awakening, is actually fulfilling it's role of 7th "awakening" factor.
The quality of samādhi must be on the 4 jhānas spectrum if arahantship is being attained with this type of insight.
Upekkha is doing the awakening because upekkha = upa-ikkhati (looking upon [with wisdom]).
This sutta uses the variant upa-pari-ikkhati in the prose,
and avekkheyya in the verse. (KN Snp 5 uses variants of upekkha like avekkheyya exclusively, context is 16 brahmins asking buddha how to realize nirvana with 4 jhānas).
The prefix 'pari' can mean 'complete, thorough.'
Which makes sense, since jhāna and upekkha here is seeing emptiness all the way to becoming an arahant.
nij-jhāna is probably referring to 4 jhānas being used in a mode of insight, rather than pleasant abiding.
But again, since arahantship is being realized, nij-jhāna can't simply be some ordinary "contemplation," the way most translators render it.
And upa-pari-ikkhati is not just "inspecting".
Let the 7th awakening factor translate in a way that shows it's an awakening factor.
I translate it as "equanimous-observation."
Another important fun fact, words can have more than one meaning simultaneously!
Almost all the translations I've ever seen of upekkha treat upekkha like Sophie's choice.
They either choose "equanimity", or "inspecting, looking".
upkekkha as the 7th awakening factor, and factors of 3rd and 4th jhāna does both "equanimity" and "insight".
That's why it's called a factor of awakening,
and not 7 factors that lead to boredom and indifference.
"Equanimity" does not lead to awakening. It tops out with a rebirth in a Brahma realm, after which,
you're reborn in a lower plane and have to revolve again in samsara along with all the other unenlightened beings.
SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile
(2025 SP-FLUENT translation by frankk derived from B. Sujato )
SN 22.95 - SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile
SN 22.95.1 – (rūpa: form ↔ lump of foam)
SN 22.95.2 – (vedana: sensation ↔ water bubble)
SN 22.95.3 – (saññā: perception ↔ mirage)
SN 22.95.4 – (saṅkhārā: co-activities ↔ coreless banana tree)
SN 22.95.5 – (viññāṇaṃ: consciousness ↔ magician’s trick)
SN 22.95.6 - (disciple becomes arahant, perfected)
Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre. | At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river. |
Tatra kho bhagavā bhikkhū āmantesi: | There the Buddha addressed the monks: |
22.95.1 – (rūpa: form ↔ lump of foam)
“Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya. | “monks, suppose this Ganges river was carrying along a big lump of foam. |
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya | And a person with good eyesight would see it and do jhāna, |
yoniso upaparikkheyya. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. | it would appear to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? | For what substance could there be in a lump of foam? |
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ | In the same way, a monk regards any kind of form at all— |
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā | past, future, or present; internal or external; coarse or fine; inferior or superior; near or far— |
taṃ bhikkhu passati nij-jhāyati | That monk sees and does jhāna, |
yoniso upaparikkhati. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. | it appears to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, rūpe sāro? | For what substance could there be in form? |
22.95.2 – (vedana: sensation ↔ water bubble)
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante | Suppose it was the time of autumn, when the rain was falling heavily, |
udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca. | and a bubble on the water forms and pops right away. |
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya | And a person with good eyesight would see it and do jhāna, |
yoniso upaparikkheyya. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. | it would appear to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? | For what substance could there be in a water bubble? |
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, yā kāci vedanā | In the same way, a monk regards any kind of sensation at all-- |
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā | past, future, or present; internal or external; coarse or fine; inferior or superior; near or far— |
taṃ bhikkhu passati nij-jhāyati | That monk sees and does jhāna, |
yoniso upaparikkhati. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. | it appears to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, vedanāya sāro? | For what substance could there be in sensation? |
22.95.3 – (saññā: perception ↔ mirage)
Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. | Suppose that in the last month of summer, at noon, a shimmering mirage appears. |
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya | And a person with good eyesight would see it and do jhāna, |
yoniso upaparikkheyya. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. | it would appear to them as completely void, hollow, and insubstantial. |
kiñhi siyā, bhikkhave, marīcikāya sāro? | For what substance could there be in a mirage? |
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, yā kāci saññā | In the same way, a monk regards any kind of sensation at all-- |
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā | past, future, or present; internal or external; coarse or fine; inferior or superior; near or far— |
taṃ bhikkhu passati nij-jhāyati | That monk sees and does jhāna, |
yoniso upaparikkhati. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. | it appears to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, saññāya sāro? | For what substance could there be in sensation? |
22.95.4 – (saṅkhārā: co-activities ↔ coreless banana tree)
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī | Suppose there was a person in need of heartwood. |
sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. | Wandering in search of heartwood, they’d take a sharp axe and enter a forest. |
So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. | There they’d see a big banana tree, straight and young and flawlessly grown. |
Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. | They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. |
So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ. | But they wouldn’t even find sapwood, much less heartwood. |
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya | And a person with good eyesight would see it and do jhāna, |
yoniso upaparikkheyya. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. | it would appear to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? | For what substance could there be in a banana tree? |
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, ye keci saṅkhārā | In the same way, a monk regards any kind of co-activities at all-- |
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā | past, future, or present; internal or external; coarse or fine; inferior or superior; near or far— |
taṃ bhikkhu passati nij-jhāyati | That monk sees and does jhāna, |
yoniso upaparikkhati. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. | it appears to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, saṅkhāresu sāro? | For what substance could there be in co-activities? |
22.95.5 – (viññāṇaṃ: consciousness ↔ magician’s trick)
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya. | Suppose a magician or their apprentice was to perform a magic trick at the crossroads. |
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya | And a person with good eyesight would see it and do jhāna, |
yoniso upaparikkheyya. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. | it would appear to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, māyāya sāro? | For what substance could there be in a magic trick? |
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ | In the same way, a monk regards any kind of consciousness at all— |
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā | past, future, or present; internal or external; coarse or fine; inferior or superior; near or far— |
taṃ bhikkhu passati nij-jhāyati | That monk sees and does jhāna, |
yoniso upaparikkhati. | equanimously-observing that to its source. |
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato | And ...(having done that)... |
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. | it appears to them as completely void, hollow, and insubstantial. |
Kiñhi siyā, bhikkhave, viññāṇe sāro? | For what substance could there be in consciousness? |
22.95.6 - (disciple becomes arahant, perfected)
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako | Seeing this, a learned noble-one's-disciple grows |
rūpasmim-pi nibbindati, | disenchanted with form, |
vedanāya-pi nibbindati, | disenchanted with sensations, |
saññāya-pi nibbindati, | disenchanted with perception, |
saṅkhāresu-pi nibbindati, | disenchanted with co-activities, |
viññāṇasmim-pi nibbindati. | disenchanted with consciousness. |
vi-rāgā vimuccati; | through dis-passion, [his mind] is liberated. |
vimuttasmiṁ | When it is liberated, |
vimuttam·iti | he has the knowledge, |
ñāṇaṁ hoti. | “[my mind] is liberated.” |
‘Khīṇā jāti, | ‘Rebirth is destroyed. |
vusitaṁ brahma-cariyaṁ, | The holy life has been lived, |
kataṁ karaṇīyaṁ, | what had to be done has been done. |
nāparaṁ itthattāyā’ti | there is no return to any state of existence. |
pajānātī”ti. | He lucidly-discerns that. |
Idamavoca bhagavā. | That is what the Buddha said. |
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: | Then the Holy One, the Teacher, went on to say: |
“Pheṇapiṇḍūpamaṃ rūpaṃ, | “Form is like a lump of foam; |
vedanā bubbuḷūpamā; | sensation is like a bubble; |
Marīcikūpamā saññā, | perception seems like a mirage; |
saṅkhārā kadalūpamā; | co-activities like a banana tree; |
Māyūpamañca viññāṇaṃ, | and consciousness like a magic trick: |
desitādiccabandhunā. | so taught the Kinsman of the Sun. |
Yathā yathā nij-jhāyati, | In whatever way you do jhāna |
yoniso upaparikkhati; | to equanimously-observe [those aggregates] to their origin; |
Rittakaṃ tucchakaṃ hoti, | they’re void and hollow |
yo naṃ passati yoniso. | when you see them to their source. |
Imañca kāyaṃ ārabbha, | Concerning this body, |
bhūripaññena desitaṃ; | he of vast wisdom has taught |
Pahānaṃ tiṇṇaṃ dhammānaṃ, | that when three things are given up, |
rūpaṃ passatha chaḍḍitaṃ. | you’ll see this form cast off. |
Āyu usmā ca viññāṇaṃ, | Vitality, warmth, and consciousness: |
yadā kāyaṃ jahantimaṃ; | when they leave the body, |
Apaviddho tadā seti, | it lies there tossed aside, |
parabhattaṃ acetanaṃ. | food for others, mindless. |
Etādisāyaṃ santāno, | Such is this process, |
māyāyaṃ bālalāpinī; | this illusion, cooed over by fools. |
Vadhako esa akkhāto, | It’s said to be a killer, |
sāro ettha na vijjati. | for no substance is found here. |
Evaṃ khandhe avekkheyya, | A monk with aroused-vigor |
bhikkhu āraddha-vīriyo; | should equanimously-observe the aggregates like this, |
Divā vā yadi vā rattiṃ, | whether by day or by night, |
sampajāno paṭis-sato. | with lucid-discerning, remembering [and applying Dharma]. |
Jaheyya sabba-saṃyogaṃ, | They should give up all fetters, |
kareyya saraṇattano; | and make a refuge for themselves. |
Careyy’-āditta-sīsova, | They should live as though their head was on fire, |
patthayaṃ accutaṃ padan”ti. | aspiring to the imperishable state.” |
(end of sutta⏹️)
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