In the Bāhiya Sutta, the Buddha appears to provide instructions on unmediated awareness. That which is seen (diṭṭha), heard (suta), sensed (muta), and cognized (viññāta) are simply seen, heard, sensed, and cognized. 1/
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"...therefore, Bāhiya, you will not be with that; and since, Bāhiya, you will not be with that, therefore, Bāhiya, you will not be in that; 4/
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"and since, Bāhiya, you will not be in that, therefore, Bāhiya, you will not be here or hereafter or in between the two—just this is the end of suffering." tr. Bhikkhu Ānandajoti 5/
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"...then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' 6/
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"When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering." tr. John Ireland 7/
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Parts that seem to warrant some unpacking: 1. tvaṃ, bāhiya, na tena 2. tvaṃ, bāhiya, na tattha 3. tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena 8/
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Notably absent from this discourse is "attā," whether in reference to an ultimate metaphysical substance or its conventional use as a first-person reflexive pronoun. In its place is "tvaṃ," the nominative singular "you." 9/
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Based on SN 1.25, such language is the type that arahants may use (e.g., ahaṃ - I, mamaṃ - me) without underlying conceit. In the case of the arahant, these terms function as expressions (vohāra) conforming to worldly convention (loke samaññaṃ). 10/
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For Bāhiya, the *instruction* to train in relinquishing all self-reference seems to be the proximate cause, the tipping point, for arahant-ship. Instant enlightenment ensues, until he collides with a cow on the road... 11/
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