user13728: 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."
https://www.nku.edu/~kenneyr/Buddhism/lib/thai/lee/craft.html
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.

user-1: This is closest I could get:
“So I say to you –
This is how to contemplate our conditioned existence in this fleeting world:”
“Like a tiny drop of dew, or a bubble floating in a stream;
Like a flash of lightning in a summer cloud,
Or a flickering lamp, an illusion, a phantom, or a dream.”
“So is all conditioned existence to be seen.”
It was said to Ven. Subhuti.
Its chapter 32 of the diamond sutra.

user254: I haven't found it.

Perhaps it's the Phena Sutta (SN 22.95):

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 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?

That's not given to Sāriputta, though, and it's about "feelings" rather than "thoughts".

More specifically related to thoughts (still not Sāriputta though, and no "body of water"), is Itivuttaka 87

One who stops such trains of thought
  As a shower settles a cloud of dust,

That's the word vitakka for "thought".

Re. the "body of water" I think that Nibanna is sometimes compared to the ocean (but so is samsara).
In AN 10.15 the ocean is also used as a simile for "heedfulness" being the root of all skilful virtues.

13728: <p>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. </p>

<p>Dose anyone know of this suta and can give a reference to it. </p>

<p>Most appreciated. Robert</p>

<p>Editing... the question is very vague and is poorly referenced the simple fact is I am relying on memory. </p>

<p>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. </p>

<p>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."</p>

<p>Thanks for your effort. </p>

<p>Editing again... For your reference... </p>

<p>"Yangthang Tulku Rinpoche: Nature of Mind Teachings
(excerpts from teachings given in the US in 1990/91)</p>

<p>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).</p>

<p>In dzogchen we are still dealing with the basic problem, the conflicting emotions or the delusions but they are self-liberated.</p>

<p>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.</p>

<p>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.</p>

<p>Conflicting emotions are self-liberated through recognition, through pure awareness.</p>

<p>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.</p>

<p>Through pure awareness the five poisons and all conceptualization are recognized to be none other than the display of wisdom."</p>

<p>AND
"5. The fifth question -- -"What is the essence of concentration?" --</p>

<p>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.</p>

<p>This ends the discussion of the fifth topic."</p>

<p><a href="https://www.nku.edu/~kenneyr/Buddhism/lib/thai/lee/craft.html" rel="nofollow noreferrer">https://www.nku.edu/~kenneyr/Buddhism/lib/thai/lee/craft.html</a></p>

<p>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. </p>

<p>Again my thanks.</p>
 -1: <p>This is closest I could get:</p>

<p><strong><em>“So I say to you –
This is how to contemplate our conditioned existence in this fleeting world:”
“Like a tiny drop of dew, or a bubble floating in a stream;
Like a flash of lightning in a summer cloud,
Or a flickering lamp, an illusion, a phantom, or a dream.”
“So is all conditioned existence to be seen.”</em></strong></p>

<p>It was said to Ven. Subhuti.</p>

<p>Its chapter 32 of the diamond sutra.</p>
 254: <p>I haven't found it.</p>

<hr>

<p>Perhaps it's the <a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.095.than.html#bubble" rel="nofollow noreferrer">Phena Sutta (SN 22.95)</a>:</p>

<blockquote>
  <p>Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear &amp; disappear on the water, and a man with good eyesight were to see it, observe it, &amp; appropriately examine it. To him — seeing it, observing it, &amp; 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, &amp; appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, &amp; appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?</p>
</blockquote>

<p>That's not given to Sāriputta, though, and it's about "feelings" rather than "thoughts".</p>

<hr>

<p>More specifically related to thoughts (still not Sāriputta though, and no "body of water"), is <a href="https://suttacentral.net/iti87/en/ireland" rel="nofollow noreferrer">Itivuttaka 87</a></p>

<blockquote>
  <p>One who stops such trains of thought<br>
  As a shower settles a cloud of dust,</p>
</blockquote>

<p>That's the word <a href="https://suttacentral.net/define/vitakka" rel="nofollow noreferrer">vitakka</a> for "thought".</p>

<hr>

<p>Re. the "body of water" I think that Nibanna is sometimes compared to the ocean (but so is samsara).</p>

<p>In <a href="https://www.accesstoinsight.org/tipitaka/an/an10/an10.015.than.html#rivers" rel="nofollow noreferrer">AN 10.15</a> the ocean is also used as a simile for "heedfulness" being the root of all skilful virtues.</p>
