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 diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ in the Nikāyas, to the dṛṣṭe, śrute, mate, vijñāte in the Upaniṣads, is in the Kāḷakārāma Sutta of Aṅguttara Nikāya (4.24), with reference to Bṛhadāraṇyaka Upaniṣad III.8.11.
In this Upaniṣad the epithet for the Ātman is ‘Imperishable’ (akṣaram), 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 akṣaraṃ gārgy adṛṣṭaṃ draṣṭṛ, aśrutaṃ śrotṛ, amataṃ mantṛ, avijñātaṃ vijñātṛ, nānyad ato ‘sti draṣṭṛ, nānyad ato ‘sti śrotṛ, nānyad ato ‘sti mantṛ,nānyad ato ‘sti vijñātṛWe find this echoed in the Kāḷakārāma Sutta where we read that for a Tathāgata, there are no imaginings (maññati) of a possessor of these, because a Tathāgata abides in the quality of ‘suchness’ (tādī); 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 daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati; sutvā sotabbaṃ, sutaṃ na maññati, asutaṃ na maññati, sotabbaṃ na maññati, sotāraṃ na maññati; mutvā motabbaṃ, mutaṃ na maññati, amutaṃ na maññati, motabbaṃ na maññati, motāraṃ na maññati; viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati.
“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 diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī’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’ (mattaṃ) 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, diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ Bāhiya na tena, yato tvaṃ Bāhiya na tena, tato tvaṃ Bāhiya na tattha, yato tvaṃ Bāhiya na tattha, tato tvaṃ Bāhiya nevidha, na huraṃ, na ubhayam-antare, esevanto dukkhassā.’ – Udāna 1.10
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