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šŸ”—šŸ“KN Ud 1.10 bahiya sutta notes

 

SC discussion thread: https://discourse.suttacentral.net/t/bahiya-revisited/14199/13


This post is nice, shows upanishad connection to  "seen, heard, thought, cognized" 


Dhammawheel: Re: Anatta thread

Post by ancientbuddhism » Fri Sep 25, 2015 12:44 am
Another comparison with the phrase diį¹­į¹­haį¹ƒ, sutaį¹ƒ, mutaį¹ƒ, viƱƱātaį¹ƒ in the Nikāyas, to the dį¹›į¹£į¹­e, śrute, mate, vijƱāte in the Upaniį¹£ads, is in the Kāįø·akārāma Sutta of Aį¹…guttara Nikāya (4.24), with reference to Bį¹›hadāraį¹‡yaka Upaniį¹£ad III.8.11.

In this Upaniį¹£ad the epithet for the Ātman is ‘Imperishable’ (akį¹£aram), of which…

”…is unseen but is the seer, is unheard but is the hearer, unthought but is the thinker, unknown but is the knower. There is no other seer but this, there is no other hearer but this, there is no other thinker but this, there is no other knower but this.” [S. Radhakrishnan]

…tad vā etad akį¹£araį¹ƒ gārgy adį¹›į¹£į¹­aį¹ƒ draį¹£į¹­į¹›, aśrutaį¹ƒ śrotį¹›, amataį¹ƒ mantį¹›, avijƱātaį¹ƒ vijƱātį¹›, nānyad ato ‘sti draį¹£į¹­į¹›, nānyad ato ‘sti śrotį¹›, nānyad ato ‘sti mantį¹›,nānyad ato ‘sti vijƱātį¹›We find this echoed in the Kāįø·akārāma Sutta where we read that for a Tathāgata, there are no imaginings (maƱƱati) of a possessor of these, because a Tathāgata abides in the quality of ‘suchness’ (tādÄ«); a distillate quality of direct contemplative knowing:

”Thus it is, bhikkhus, when the Tathāgata sees what is to be seen; he does not imagine the seen, does not imagine the not-seen, does not imagine what is to be seen, and does not imagine a seer. When hearing what is to be heard; does not imagine the heard, does not imagine the not-heard, does not imagine what is to be heard, and does not imagine a hearer. When thinking what is to be thought; does not imagine the thought, does not imagine the not-thought, does not imagine what is to be thought, and does not imagine a thinker. When cognizing what is to be cognized; does not imagine the cognized, does not imagine the not-cognized, does not imagine what is to be cognized, and does not imagine a cognizer.

“ti kho, bhikkhave, tathāgato daį¹­į¹­hā daį¹­į¹­habbaį¹ƒ, diį¹­į¹­haį¹ƒ na maƱƱati, adiį¹­į¹­haį¹ƒ na maƱƱati, daį¹­į¹­habbaį¹ƒ na maƱƱati, daį¹­į¹­hāraį¹ƒ na maƱƱati; sutvā sotabbaį¹ƒ, sutaį¹ƒ na maƱƱati, asutaį¹ƒ na maƱƱati, sotabbaį¹ƒ na maƱƱati, sotāraį¹ƒ na maƱƱati; mutvā motabbaį¹ƒ, mutaį¹ƒ na maƱƱati, amutaį¹ƒ na maƱƱati, motabbaį¹ƒ na maƱƱati, motāraį¹ƒ na maƱƱati; viƱƱatvā viƱƱātabbaį¹ƒ, viƱƱātaį¹ƒ na maƱƱati, aviƱƱātaį¹ƒ na maƱƱati, viƱƱātabbaį¹ƒ na maƱƱati, viƱƱātāraį¹ƒ na maƱƱati.

“Thus it is, bhikkhus, being just such with the nature of what is to be seen, heard, thought, and cognized; the Tathāgata is such. And I say that of this such, not another such can be brought forth that surpasses it.

Iti kho, bhikkhave, tathāgato diį¹­į¹­hasutamutaviƱƱātabbesu dhammesu tādÄ«yeva tādÄ«. Tamhā ca pana tādimhā aƱƱo tādÄ« uttaritaro vā paį¹‡Ä«tataro vā natthÄ«ti vadāmÄ«’ti.
We should also make a comparison of this with the Bāhiya Sutta of Udāna 1.10, with reference to the state of being ‘merely’ (mattaį¹ƒ) present with these, also with no possessor to be found.

”When, Bāhiya, the seen shall be merely the seen, the heard shall be merely the heard, the thought shall be merely the thought, and the cognized shall be merely the cognized; just so, Bāhiya, you will not be there. When, Bāhiya, you are not there; just so, Bāhiya, you will not be in that condition. When, Bāhiya, you are not in that condition; just so, Bāhiya, you will not be of that condition, nor in another, nor between the two. Just this is the release of dissatisfaction.”

‘Yato kho te Bāhiya, diį¹­į¹­he diį¹­į¹­hamattaį¹ƒ bhavissati, sute sutamattaį¹ƒ bhavissati, mute mutamattaį¹ƒ bhavissati, viƱƱāte viƱƱātamattaį¹ƒ bhavissati; tato tvaį¹ƒ Bāhiya na tena, yato tvaį¹ƒ Bāhiya na tena, tato tvaį¹ƒ Bāhiya na tattha, yato tvaį¹ƒ Bāhiya na tattha, tato tvaį¹ƒ Bāhiya nevidha, na huraį¹ƒ, na ubhayam-antare, esevanto dukkhassā.’ – Udāna 1.10

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