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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The next bit is intriguing. Pāli first: 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 ubhayamantarena. esevanto dukkhassā. Three English translations coming up. 2/
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"...then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress." tr. Ṭhānissaro Bhikkhu 3/
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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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Replying to @NoaidiX
https://www.academia.edu/38109239/The_B%C4%81hiya_Instruction_and_the_Theory_of_Bare_Awareness … Please suggest another reading. We are identified/possessed by our sensory mechanisms as the substance generated by said mechanisms interacts with previously recorded impressions generating a passive reactive state. Thank you for your responses
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Thank you! Br. Joe Smith covers all bases succinctly. The subtle conceit "I am" (asmi-māna) is the culprit. For a more technical take on a related discourse, see Mahāsī Sayādaw: http://www.aimwell.org/malukyaputta.html … For a more colorful take on both, see Ajahn Brahm: https://bswa.org/bswp/wp-content/uploads/2019/02/Ajahn_Brahmavamso_Bahiyas_Teaching.pdf …
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Replying to @NoaidiX
Thank you for the links. Another perspective is presented by Michel Dalissier in The Idea of the Mirror in Nishida and Dōgen. Reading through the excerpt now https://nirc.nanzan-u.ac.jp/nfile/2052 pic.twitter.com/ZSud5ZoShq
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