There is reference in the Thai Forest tradition to a teaching given to sāriputta by Buddha of thoughts like rain drop bubbles rising the mergie into the body of water.
Dose anyone know of this suta and can give a reference to it.
Most appreciated. Robert
Editing... the question is very vague and is poorly referenced the simple fact is I am relying on memory.
I Read an account of the Mahayana concept from the Tibetan Dzogchen teachings of unsubstantial nature of the sense of self and how seeing beyond the conceptual self one realizes that there is no one to preform these actions. Hence the sense the thief finds nothing to steal.
But I have also read a similar description by one of the Ācariya. They use the descriptive citta which is a multifaceted word depending on its use. "'Citta' primarily represents one's mindset, or state of mind. It is the term used to refer to the quality of mental processes as a whole. Citta is neither an entity nor a process; this likely accounts for its not being classified as a skandha, nor mentioned in the paticcasamuppada formula."
Thanks for your effort.
Editing again... For your reference...
"Yangthang Tulku Rinpoche: Nature of Mind Teachings (excerpts from teachings given in the US in 1990/91)
In the practice of dzogchen, the method of dealing with the conflicting emotions is entirely different from the method of sutra (renunciation) or tantra (transformation).
In dzogchen we are still dealing with the basic problem, the conflicting emotions or the delusions but they are self-liberated.
Simply by recognizing that the conflicting emotions are just the display of intrinsic awareness, in that moment of recognition they vanish, they are no more.
The moment they are recognized as what they are, they are set free, like a snake that uncoils itself. No one else needs to uncoil the snake; it does it by itself.
Conflicting emotions are self-liberated through recognition, through pure awareness.
Some practitioners may achieve the same result, i.e. self-liberation of the conflicting emotions, by experiencing the conflicting emotions or discursive thoughts to be free from benefit or harm. It is like a thief breaking into an empty house. There is nothing for him to steal and there is nothing for the owner to lose, hence nothing happens. And so when the meditator recognizes discursive thoughts or conflicting emotions to be without benefit or harm, they are self-liberated.
Through pure awareness the five poisons and all conceptualization are recognized to be none other than the display of wisdom."
AND "5. The fifth question -- -"What is the essence of concentration?" --
If we were to classify the mind at this stage, it is appana citta, the fixed mind. As for concentration, it is momentary concentration. Momentary concentration is the basis for the tempered discernment of liberating insight. The mind can't stay long with any preoccupations, for it is constantly wiping them out, like the bubbles formed by rain on the surface of a lake: As soon as they appear, they vanish flat away, like a sea without the striking of waves. When discernment is tempered through the power of a fixed mind, the preoccupations of momentary concentration constantly disband and disappear, not letting the heart get caught up on them. This is termed release (vimutti): The mind is freed from all preoccupations, among them the effluents of sensuality, becoming, views, and unawareness. It becomes a mind beyond all effluents. Thus it is said, hina jati vusitam brahmacariyam katam karaniyam naparam itthattayati pajanatiti which means, "The Noble Disciple discerns that birth is ended, the holy life is completed, the task done. There is nothing further to be done for the sake of this state." So ultimately, when the practice of concentration reaches the true essence of the mind, discernment is attained.
This ends the discussion of the fifth topic."
I will cease editing here as the question is quiet long and the two quotes should be sufficient for anyone to follow the original question.
Again my thanks.