7/29/2019 The Instruction to Bahiya

1/2

THE INSTRUCTIONTO BAHIYA (INSTRUOPARA BAHIYA)

Bahiya era um asceta no-Budista que certa vez aproximou-se do Buda para receber instrues enquantoBuda estava recolhendo donativos alimentcios. Ainda a caminho da cidade, Buda lhe deu uma curtainstruo relacionada ao TREINAMENTO COGNITIVO, cujo resultado foi que Bahiya imediatamenteatingiu o pleno despertar. A instruo crptica de Buda foi.

Quando no VISTO houver apenas o visto, no ESCUTADO apenas o que se escutou, no SENTIDO

apenas o que foi sentido, no CONHECIDO apenas o que conhecido, voc no ser levado por

isto, quando voc no levado por isto, voc no estar no entremeio, quando voc no est no

entremeio, voc no estar nem aqui nem l, nem no entremeio. Isto o fim do sofrimento.Bahiya of the Bark-Garment was a non-Buddhist ascetic who once approached the Buddha for instructions while the latter wascollecting almsfood. Still out on the roads of the city, the Buddha gave him a short instruction concerned with cognitive training,with the result that Bahiya immediately gained full awakening. The Buddhas cryptic instruction was:

When in the seen will be only the seen, in the heard only what is heard, in the sensed only what is sensed, in

the known only what is known, you will not be by that; when you are not by that, you will not be therein; when

you are not therein, you will be neither here, nor there, nor in between. This is the end of dukkha.

Esta instruo direciona a MERA ATENO para o que quer que seja visto. Mantendo a Mera Atenodesta maneira previne que a mente avalie e prolifere os dados brutos da percepo sensorial. Isto correspondea uma interceptao dos primeiros estgios da seqncia do processo perceptivo, pela Ateno Plena. Aqui, aMera Ateno simplesmente registra o que quer que surja na porta dos sentidos sem promover o surgimentode formas preconceituosas de cognio e de pensamentos no saudveis e associaes. Em termos da

restrio sensorial, o estgio de fazer um sinal (nimitta) trazido conscincia. Estabelecento a MeraAteno nesse estgio do processo perceptivo evita que surjam as tendncias latentes, os influxos e osgrilhes.

This instruction directs BARE AWARENESS to whatever is seen. Maintaininig Bare Awareness in this way prevents the mindevaluating and proliferating the raw data of sense perception. This corresponds to an interception of the first stages in thesequence of perceptual process, through mindful attention. Here, Bare Awareness simply registers whatever arises at a sense doorwithout giving rise to biased forms of cognition and to unwholesome thoughts and associations. In terms of sense-restraint, thestage of making a sign (nimitta) is thereby brought into conscious awareness. Establishing bare awareness at this stage of theperceptual process prevents the latent tendencies (anusaya), influxes (asava), and fetters (samyojana) from arising.

As atividades de Ver, Ouvir, Sentir e Conhecer mencionadas na instruo a Bahiya ocorrem tambm noMulapariyaya Sutta.. O discurso contrasta a compreenso direta dos fenmenos de um Iluminado com o modoordinrio de perceber o material cogniscvel de forma equivocada de vrias maneiras.

The activities of seeing, hearing, sensing and knowing mentioned in the Bahiya instruction occur also in the Mulapariyaya Sutta.

This discourse contrasts the arahants direct comprehension of phenomena with the ordinary way of perception throughmisconceiving the cognized data in various ways.

O Chabbisodhana Sutta relaciona a ausncia de elaboraes sobre o que visto, ouvido, sentido ou conhecidopor um Iluminado com a liberdade de ATRAO e AVERSO. Outras passagens discutem o mesmo grupod atividades com nfase adicional em evitar qualquer forma de IDENTIFICAO. Esta injuno

particularmente pertinente, pois de acordo com o Alagaddupama Sutta as atividades de ver, ouvir, sentir econhecer pode conduzir ao desenvolvimento de um equivocado sentido de Self. Passagens nos Upanishadsconsideram estas atividades como evidncias para a percepo da atividade de um Self.

The Chabbisodhana Sutta relates the elaborations absent from what is seen, heard, sensed, and known by an arahantto freedomfrom attraction and rejection. Other passages discuss the same set of activities with an additional emphasis on avoiding any formof identification. This injunction is particularly pertinent, since according to the Alagaddupama Sutta the activities of seeing,hearing, sensing, and knowing can lead to wrongly developing a sense of self. Passages in the Upanishads indeed take these

activities as evidence for the perceiving activigy of a self.

7/29/2019 The Instruction to Bahiya

2/2

De acordo com a instruo para Bahiya, manter o mero Sati em todas as portas dos sentidos faz com que nose seja levado por aquilo, o que sugere no ser levado pela seqncia condicionada do processo perceptibo,assim no modificando a experincia pelas cognies distorcidas e preconceitos subjetivos. No sendolevado, no se est no entremeio pela identificao e participao subjetivas. Esta ausncia de estar noentremeio chama a ateno para um aspecto chave da instruo para Bahiya, a realizao de anatta aausncia de um Self que percebe.

According to ghe Bahiya instruction, by maintaining bare Sati at all sense doors one will not be by that, which suggests not

being carried away by the conditioned sequence of the perceptual process, thereby not modifying experience through subjectivebiases and distorted cognitions. Not being carried away, one is not therein by way of subjective participation and idenfication.Such absence of being therein draws attention to a key aspect of the instruction to Bahiya, to the realization of anatta as theabsence of a perceiving self.

No ser levado por aquilo e nem estar no entremeio tambm constituem um estgio comparativamenteavanado na prtica do Satipatthana, quando o meditador se torna capaz de manter continuamente a MeraAteno em todas as portas dos sentidos, no sendo levado por aquilo permanecendo livre de apegar-se aqualquer coisa no mundo, nem estando no entremeio continuamente estabelecido independente comoestipulado no refro do Satipatthana Sutta.

Neither being by that nor therein also constitutes a comparatively advanced stage of Satipatthana practice, when themeditator has become able to continuously maintain Bare Awareness at all sense doors, thereby not being by that by remainingfree from clinging to anything in the world nor being therein by continuing to abide independently, as stipulated in the

Satipatthana refrain.De acordo com a parte final da instruo para Bahiya, manter a ateno da maneira acima faz com que no seesteja estabelecido aqui ou l o sujeito (sentidos) e os respectivos objetos, e no entremeiocorrespondendo ao surgimento condicionado da conscincia

According to the final part of the Bahiya instruction, by maintaining awareness in the above manner one will not be establishedhere or there is to take them as representing the subject (senses) and the respective objects, with in between standing forthe conditioned arising of consciousness.

De acordo com o discurso do o tecer dos desejos que estica a conscincia (entremeio) dos sentidospara os seus objetos (os dois plos opostos). Aplicando esta imagem para a instruo de Bahia, na ausnciade desejo estas trs condies para o contato perceptivo no ficam suficiente atados, por assim dizer, paraque ocorra uma proliferao posterior. Esta ausncia de uma proliferao desnecessria caracterstica dascognies de um Iluminado, que no esto mais influenciados por preconceitos subjetivos e que conhecem

os fenmenos sem auto-referncia. Livres de anelos e proliferaes eles no esto identificados com o aqui(sentidos) ou l (objetos) ou intermeio (conscincia), resultando na liberdade de qualquer tipo de vir aser, seja aqui, l ou no intermeio.

According to a discourse from the Anguttara Nikaya, it is the seamstress craving (tanha) which stiches consciousness (themiddle) to the senses and their objects (the two opposite ends). Applying this imagery to the Bahiya instruction, in the absenceof craving these three conditions for perceptual contact do not get sufficiently tied together, so to speak, for furtherproliferation to occur. Such absence of unnecessary proliferation is characteristic of the cognitions of the Arahants, who are nolonger influenced by subjective biases and who cognize phenomena without self-reference. Free from craving and proliferations,they are not identified with either here (senses), or there (objects), or in between (consciousness), resulting in freedomfrom any type of becoming, whether it be here, or there, or in between.

From SATIPATTHANA. The direct path to realization. Analayo. Windhorse publications. 2003.