THE INSTRUCTION TO BAHIYA (INSTRUO PARA BAHIYA)

Bahiya era um asceta no-Budista que certa vez aproximou-se do Buda para receber instrues enquanto Buda estava recolhendo donativos alimentcios. Ainda a caminho da cidade, Buda lhe deu uma curta instruo relacionada ao TREINAMENTO COGNITIVO, cujo resultado foi que Bahiya imediatamente atingiu 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 was collecting 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 Ateno desta maneira previne que a mente avalie e prolifere os dados brutos da percepo sensorial. Isto corresponde a uma interceptao dos primeiros estgios da seqncia do processo perceptivo, pela Ateno Plena. Aqui, a Mera Ateno simplesmente registra o que quer que surja na porta dos sentidos sem promover o surgimento de 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 Mera Ateno nesse estgio do processo perceptivo evita que surjam as tendncias latentes, os influxos e os grilhes.
This instruction directs BARE AWARENESS to whatever is seen. Maintaininig Bare Awareness in this way prevents the mind evaluating and proliferating the raw data of sense perception. This corresponds to an interception of the first stages in the sequence of perceptual process, through mindful attention. Here, Bare Awareness simply registers whatever arises at a sense door without giving rise to biased forms of cognition and to unwholesome thoughts and associations. In terms of sense-restraint, the stage of making a sign (nimitta) is thereby brought into conscious awareness. Establishing bare awareness at this stage of the perceptual 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 no Mulapariyaya Sutta.. O discurso contrasta a compreenso direta dos fenmenos de um Iluminado com o modo ordinrio 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 through misconceiving the cognized data in various ways.

relaciona a ausncia de elaboraes sobre o que visto, ouvido, sentido ou conhecido por um Iluminado com a liberdade de ATRAO e AVERSO. Outras passagens discutem o mesmo grupo d 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 e conhecer pode conduzir ao desenvolvimento de um equivocado sentido de Self. Passagens nos Upanishads consideram estas atividades como evidncias para a percepo da atividade de um Self.
O Chabbisodhana Sutta The Chabbisodhana Sutta relates the elaborations absent from what is seen, heard, sensed, and known by an arahant to freedom from attraction and rejection. Other passages discuss the same set of activities with an additional emphasis on avoiding any form of 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.

De acordo com a instruo para Bahiya, manter o mero Sati em todas as portas dos sentidos faz com que no se 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 sendo levado, no se est no entremeio pela identificao e participao subjetivas. Esta ausncia de estar no entremeio chama a ateno para um aspecto chave da instruo para Bahiya, a realizao de anatta a ausncia 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 subjective biases 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 the absence of a perceiving self.

No ser levado por aquilo e nem estar no entremeio tambm constituem um estgio comparativamente avanado na prtica do Satipatthana, quando o meditador se torna capaz de manter continuamente a Mera Ateno em todas as portas dos sentidos, no sendo levado por aquilo permanecendo livre de apegar-se a qualquer coisa no mundo, nem estando no entremeio continuamente estabelecido independente como estipulado no refro do Satipatthana Sutta.
Neither being by that nor therein also constitutes a comparatively advanced stage of Satipatthana practice, when the meditator has become able to continuously maintain Bare Awareness at all sense doors, thereby not being by that by remaining free 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 se esteja estabelecido aqui ou l o sujeito (sentidos) e os respectivos objetos, e no entremeio correspondendo 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 established here or there is to take them as representing the subject (senses) and the respective objects, with in between standing for the conditioned arising of consciousness.

De acordo com o discurso do o tecer dos desejos que estica a conscincia (entremeio) dos sentidos para os seus objetos (os dois plos opostos). Aplicando esta imagem para a instruo de Bahia, na ausncia de desejo estas trs condies para o contato perceptivo no ficam suficiente atados, por assim dizer, para que ocorra uma proliferao posterior. Esta ausncia de uma proliferao desnecessria caracterstica das cognies 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 a ser, seja aqui, l ou no intermeio.
According to a discourse from the Anguttara Nikaya, it is the seamstress craving (tanha) which stiches consciousness (the middle) to the senses and their objects (the two opposite ends). Applying this imagery to the Bahiya instruction, in the absence of craving these three conditions for perceptual contact do not get sufficiently tied together, so to speak, for further proliferation to occur. Such absence of unnecessary proliferation is characteristic of the cognitions of the Arahants, who are no longer 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 freedom from any type of becoming, whether it be here, or there, or in between.

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