The Word of the Buddha The Doctrine of Not-Self -
The Word of the BuddhaI. The Noble Truth of Suffering
Form as a Lump of Foam
“Just as this river Ganges might carry along a large lump of foam, a person with good sight would see it, reflect on it, and radically inquire into it. Upon seeing it, reflecting on it, and radically inquiring into it, it would appear to him as empty, hollow, and without any essence. For what essence, bhikkhus, could there be in a lump of foam?
In the same way, whatever form 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 radically inquires into it. Upon seeing it, reflecting on it, and radically inquiring into it, it appears to him as empty, hollow, and without any essence. For what essence could there be in form?
Feeling as a Water Bubble
Just as 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 radically inquire into them. Upon seeing them, reflecting on them, and radically inquiring into them, they would appear to him as empty, hollow, and without any essence. For what essence could there be in a water bubble?
In the same way, whatever feeling there is, 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 it, reflects on it, and radically inquires into it. Upon seeing it, reflecting on it, and radically inquiring into it, it appears to him as empty, hollow, and without any essence. For what essence could there be in feeling?
Perception as Mirage
Just as during the last month of the hot season, at midday, a mirage shimmers. A person with good sight would see it, reflect on it, and radically inquire into it. Upon seeing it, reflecting on it, and radically inquiring into it, it would appear to him as empty, hollow, and without any essence. For what essence could there be in a mirage?
In the same way, whatever perception there is, 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 it, reflects on it, and radically inquires into it. Upon seeing it, reflecting on it, and radically inquiring into it, it appears to him as empty, hollow, and without any essence. For what essence could there be in perception?
Intentional Constructs as Without a Core
Just as 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 radically inquire into it. Upon seeing it, reflecting on it, and radically inquiring into it, it would appear to him as empty, hollow, and without any essence. For what essence could there be in the trunk of a banana tree?
In the same way, whatever intentional constructs 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 radically inquires into them. Upon seeing them, reflecting on them, and radically inquiring into them, they appear to him as empty, hollow, and without any essence. For what essence could there be in intentional constructs?
Consciousness as a Magic Trick
Just as 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 radically inquire into it. Upon seeing it, reflecting on it, and radically inquiring into it, it would appear to him as empty, hollow, and without any essence. For what essence could there be in a magic trick?
In the same way, whatever consciousness 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 radically inquires into it. Upon seeing it, reflecting on it, and radically inquiring into it, it appears to him as empty, hollow, and without any essence. For what essence could there be in consciousness?
“Whoever delights in form, delights in suffering. I say that one who delights in suffering is not freed from suffering.
Whoever delights in feeling, delights in suffering. Whoever delights in perception, delights in suffering. Whoever delights in intentional constructs, delights in suffering. Whoever delights in consciousness, delights in suffering. I say that one who delights in suffering is not freed from suffering.
146
What is the laughter, what is the joy,
when the world is perpetually ablaze?
Enveloped by darkness,
why do you not seek the light?
147
Behold this form, a mind-made adornment,
propped up in a body full of sores;
Afflicted, full of plans,
of which, there is nothing enduring or stable.
148
This body is worn out,
a nest of disease, fragile;
this putrid accumulation breaks apart,
for life surely ends in death.
Last updated on October 20, 2026