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1 페나삔두빠마라경 (Pheṇapiṇḍūpama suttaṃ- Foam- 포말경, 상윳따니까야 S22.95, 전재성님역 ) 이와같이나는들었다. 한때세존께서아욧자의강가강둑에계셨다. 그때세존께서 ' 수행승들이여 ' 라고수행승들을부르셨다. 수행승들은 ' 세존이시여 ' 라고세존께대답했다. 세존께서는이와같이말씀하셨다. [ 세존 ] " 예를들어이갠지즈강이커다란포말을일으킨다고하자. 눈있는자가이것을보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로포말의본체인가? 이와같이어떠한물질이든과거에속하든미래에속하든현재에속하든내적이건외적이건거칠건미세하건저열하건탁월하건멀리있건가까이있건무엇이든지그것을수행승이보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로물질의본체인가? 예를들어가을에굵은빗방울이떨어질때에물거품이생겨났다가사라진다. 눈있는자가이것을보고깊이관찰하여이치에맞게탐구한다고하자. 그가이것을보고깊이관찰하여이치에맞게탐구해보면, 비어있음을발견하고, 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로물거품의본체인가? 이와같이어떠한감수이든과거에속하든미래에속하든현재에속하든내적이건외적이건거칠건미세하건저열하건탁월하건멀리있건가까이있건무엇이든지그것을수행승이보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로감수의본체인가? 예를들어늦여름에아지랑이가피어오른다. 눈있는자가이것을보고깊이관찰하여이치에맞게탐구한다고하자.

2 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로아지랑이의본체인가? 이와같이어떠한지각이든과거에속하든미래에속하든현재에속하든내적이건외적이건거칠건미세하건저열하건탁월하건멀리있건가까이있건무엇이든지그것을수행승이보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로지각의본체인가? 예를들어어떤사람이견고한나무심을바라고, 견고한나무심을구하고, 견고한나무심을찾아, 날카로운도끼를가지고숲으로들어갔다고하자. 그가거기서커다랗고새로자란아주높이솟은파초의줄기를발견하면그는그뿌리를벤다. 그뿌리를베고꼭대기를자른다. 꼭대기를자르고바깥껍질을벗긴다. 그가그바깥껍질을벗기고속껍질을벗겨도어떻게그수심에도달할수있겠는가? 눈있는자가이것을보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로파초줄기의본체인가? 이와같이어떠한형성이든과거에속하든미래에속하든현재에속하든내적이건외적이건거칠건미세하건저열하건탁월하건멀리있건가까이있건무엇이든지그것을수행승이보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로형성의본체인가? 예를들어환술사나환술사의제자가커다란길에서환술을보여준다고하자. 눈있는자가이것을보고깊이관찰하여이치에맞게탐구한다고하자. 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로환술의본체인가? 이와같이어떠한의식이든과거에속하든미래에속하든현재에속하든내적이건외적이건거칠건미세하건저열하건탁월하건멀리있건가까이있건무엇이든지그것을수행승이보고깊이관찰하여이치에맞게탐구한다고하자.

3 공허한것을발견하고, 실체가없는것을발견한다. 어떠한것이실로의식의본체인가? 그러므로잘배운거룩한제자는이와같이보아서물질에서도싫어하여떠나며, 감수에서도싫어하여떠나며, 지각에서도싫어하여떠나며, 형성에서도싫어하여떠나며, 의식에서도싫어하여떠난다. 싫어하여떠나서사라지고사라져서해탈한다. 해탈하면 ' 나는해탈했다 ' 는지혜가생겨나서 ' 다시태어남은파괴되고청정한삶은이루어졌다. 해야할일은다마치고다시는윤회하는일이없다 ' 고그는분명히안다." 세존께서는이와같이말씀하셨다. 이처럼말씀하시고올바른길로잘가신님께서는스승으로서이와같이시로써말씀하셨다. [ 세존 ] " 물질은포말과같고의식은수포와같네. 지각은아지랑이와같고형성은파초와같고의식은환술과같다고태양의후예가가르치셨네. 그근본을보아자세히관찰하고이치에맞게탐구하면비어있고공허한것이네. 이몸을비롯해모두그렇다고위대한지혜자는가르치네. 세가지것을떠나물질을버려야할것으로관찰하라. 목숨과온기와의식그리고몸을버리면버려진채놓여지니의도없이타자의먹이가되네. 이몸이상속하는것이와같네. 무지한자가지껄이는환상이라살해자라고도불리우네. 여기에실체는없다네. 수행승이여, 부지런히정진하여이처럼존재의다발을관찰하라. 낮은물론이고밤낮으로올바로알고바로새겨라. 모든결박을끊어버려라. 자기자신을피난처로하라. 불멸의길을구하여머리에불이붙은것처럼수행하라." 註. - 본체 : saro.

4 원래나무의심을말하는것으로, 여기서는본체라고번역한다. - 태양의후예 ; adiccabandhu. 부처님에대한찬사. - 상속 : santāno. 相續. 부파불교나대승불교에서많이사용하는개념이나니까야에서는오직이시에서만등장한다. ( 페나삔두빠마라 -Pheṇapiṇḍūpama suttaṃ- Foam- 포말경, 상윳따니까야 S22.95, 전재성님역 ) SN PTS: S iii 140 CDB i 951 Phena Sutta: Foam translated from the Pali by Thanissaro Bhikkhu On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in form? "Now suppose that in the autumn when it's raining in fat, heavy drops a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or

5 sublime; far or near. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in feeling? "Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in perception? "Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him seeing them, observing them, & appropriately examining them they would appear empty, void, without substance: for what substance would there be in fabrications? "Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him seeing it, observing it, & appropriately examining it it would appear empty, void, without substance: for what substance would there be in consciousness?

6 "Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'" That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: Form is like a glob of foam; feeling, a bubble; perception, a mirage; fabrications, a banana tree; consciousness, a magic trick this has been taught by the Kinsman of the Sun. However you observe them, appropriately examine them, they're empty, void to whoever sees them appropriately. Beginning with the body as taught by the One with profound discernment: when abandoned by three things life, warmth, & consciousness form is rejected, cast aside. When bereft of these it lies thrown away, senseless, a meal for others. That's the way it goes: it's a magic trick, an idiot's babbling. It's said to be a murderer.[1] No substance here

7 is found. Thus a monk, persistence aroused, should view the aggregates by day & by night, mindful, alert; should discard all fetters; should make himself his own refuge; should live as if his head were on fire in hopes of the state with no falling away.

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<4D F736F F D20BEC6B3B4B5FBB6F4C4ABB3AAB0E65FB9ABBEC6C0C720C6AFC2A1B0E65F> 아낫따락카나경 ( 무아의특징경 ) ( 무아의특징경 -Anatta-lakkhana Sutta- The Discourse on the Not-self Characteristic, 상윳따니까야 S22.59, 전재성박사역 ) Pañcavaggiya suttaṃ 한때세존께서바라나씨의이씨빠따나에있는미가다야에계셨다. 그때세존께서는다섯명의수행승들을부르셨다. 수행승들은 '