A Zen Exploration of the Bahiya Sutta
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A Zen Exploration of the Bahiya Sutta
Some excerpts of postings about Bahiya Sutta by AlexWeith (who is a lay Soto Zen priest who recently realized anatta) from http://kennethfolkdharma.wetpaint.com/thread/4765011/A+Zen+exploration+of+the+Bahiya+Sutta?offset=0&maxResults=20
"In the seen, there is only the seen, in the heard, there is only the heard, in the sensed, there is only the sensed,
in the cognized, there is only the cognized. Thus you should see that indeed there is no thing here;
this, Bahiya, is how you should train yourself. Since, Bahiya, there is for you
in the seen, only the seen, in the heard, only the heard, in the sensed, only the sensed,
in the cognized, only the cognized, and you see that there is no thing here,
you will therefore see that indeed there is no thing there. As you see that there is no thing there,
you will see that you are therefore located neither in the world of this,
nor in the world of that, nor in any place betwixt the two.
This alone is the end of suffering.” (Ud. 1.10)
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There is no end to the process of awakening, but in Zen Buddhism there are steps and strategies. These introductory posts will explain my position, what I discovered so far, and how it unfolds.
Having got hold of the ox, one has realized the One Mind. In Zen literature this One Mind has often been compared to a bright mirror that reflects phenomena and yet remains untouched by appearances. As discussed with one of Sheng-yen's first Western students, this One Mind is still an illusion. One is not anymore identified to the self-center, ego and personality, yet one (the man) is still holding to pure non-dual awareness (the ox). Having tamed the ox, the ox-herder must let go of the ox (ox forgotten) and then forget himself and the ox (ox and man forgotten).
The problem is that we still maintain a subtle duality between what we know ourself to be, a pure non-dual awareness that is not a thing, and our daily existence often marked by self-contractions. Hoping to get more and more identified with pure non-dual awareness, we may train concentration, try to hold on to the event of awakening reifying an experience, or rationalize the whole thing to conclude that self-contraction is not a problem and that suffering is not suffering because our true nature is ultimately beyond suffering. This explains why I got stuck in what Zen calls "stagnating waters" for about a year.
This is however not seen as a problem in other traditions such as Advaita Vedanta where the One Mind is identified with the Brahman that contains and manifests the three states of waking, dreaming and deep sleep within itself, yet remains untouched by its dreamlike manifestation.
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So what has been puzzling me what the sense of presence, the sense of being and its relation with the sense that things around me manifest their presence. Over the months I realized that if this beingness seems to be located as the center of our being, it is actually the flavor of all things.
Reading the blog "Awakening to Reality" that has become my main source of inspiration, I realized that this presence felt as the presence of 'what is' is the *luminosity* that the Mahamudra teachings are talking about. Gradually, feeling my own sense of being has become feeling the beingness of all things, leading to a deeper non-dual realization that gradually colapsed the sense of a Primoridal Awareness, True Self, or Bright Mirror into what is present here and now.
The conclusion is that all phenomena are in themself empty and luminous, ungraspable and self-aware, ever changing and alive. The conclusion is also that there is nothing beyond that; no permanent pure potential beyond phenomena, no true self that would be the source and substance of phenomena and above all no primordial awareness or Consciousness that would contain the five aggregates.
The whole universe is contained and expressed in a the "cypress tree in the court", simply because in the absence of a super Self in the background, the cypress tree brightly present in this very moment is the absolute reality made manifest in its suchness (tathata). Most Zen koans point to this realization, together with Hui-neng poem "Fundamentally no wisdom-tree exists, Nor the stand of a mirror bright. Since all is empty from the beginning, Where can the dust alight".
Surprizingly this deconstruction leads to a deeper level of non-duality. Huang-po's "One Mind' is starting to become Mazu's "No Mind, no Buddha".
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Practically speaking this means:
1). becoming aware of one's sense of existence and focusing on it until it starts to feel as if the only reality is this pure presence-awareness containing everything;
2). shifting this sense of being-existence-presence-awareness to apprehend the beingness of all things, until everything starts to feel bright, luminous, present and alive. At this stage, there is no more "self" and "other", nor is there any subtle duality between primordial awareness and phenomena arising and passing away within it. There is only "seeing seeing the seen" without a seer, nor solid material objects behind the seen.
This does not mean that there is absolutely no Primordial Awareness, Self or One Mind. This would be an extreme position rejected by the Buddha. This explains why the Buddha remained silent when asked about the existence of a Self. Answering "Yes" would mean that there is an eternal abiding inherent essence beyond phenomena (eternalism), while answering "No" would lead to nihilism, the other extreme view. The Buddha's way is the middle way, between these two extremes. There is a self, but this self is an conventional concept to describe something that appears to be and is experienced as such, but it not an abiding ultimate reality.
There is a Mind, but this Mind is empty [of an abiding essence]. This Mind is the *non-abiding mind* of the Diamond Sutra. Therefore, *Mind* is *No Mind*.
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This also means that the first step is to disembed from impermanent phenomena until the only thing that feels real is this all pervading uncreated all pervading awareness that feels like the source and substance of phenomena. Holding on to it after this realization can hower become a subtle form of grasping diguised as letting go.
The second step is therefore to realize that this brightness, awakeness or luminosity is there very nature of phenomena and then only does the duality between the True Self and the appearences arising and passing within the Self dissolve, revealing the suchness of what is.
The next step that I found very practical is to push the process of deconstruction a step further, realizing that all that is experienced is one of the six consciousness. In other words, there is neither a super Awareness beyond phenomena, not solid material objects, but only six streams of sensory experiences. The seen, the heard, the sensed, the tasted, the smelled and the cognized (including thoughts, emotions, and subtle thougths like absorbtion states, jhanas).
At this point it is not difficult to see how relevent the Bahiya Sutta can become.
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This also means that the first step is to disembed from impermanent phenomena until the only thing that feels real is this all pervading uncreated all pervading awareness that feels like the source and substance of phenomena. Holding on to it after this realization can hower become a subtle form of grasping diguised as letting go.
The second step is therefore to realize that this brightness, awakeness or luminosity is there very nature of phenomena and then only does the duality between the True Self and the appearences arising and passing within the Self dissolve, revealing the suchness of what is.
The next step that I found very practical is to push the process of deconstruction a step further, realizing that all that is experienced is one of the six consciousness. In other words, there is neither a super Awareness beyond phenomena, not solid material objects, but only six streams of sensory experiences. The seen, the heard, the sensed, the tasted, the smelled and the cognized (including thoughts, emotions, and subtle thougths like absorbtion states, jhanas).
At this point it is not difficult to see how relevent the Bahiya Sutta can become.
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@beoman & @giragirasol:
Yes, when we realize that there is no super Awareness beyond consciousnes and become mindful of
consciousness as it manifests at the 6 doors of the senses, we also realize that everything that we can ever experience is contained within one of these 6 streams of consciousness, including the 4 other aggregates that are known through the agregate of consciousness and the arupa jhanas that are in reality very subtle non-conceptual mind-states of the cognizing-consciousness.
Arriving at this point, we can start to investigate the 5 aggregate as well as the sense of self.
If we start with the aggregate of form (the physical body), we realize that our direct experience of the body is nothing more than stream of images (seeing legs, arms, a nose), the other senses and above all sensations. Exploring these sensations we realize that there is an impermanent stream of sensations that more of less matches the images of the body. However, the stream of seeing-consciousness is always distinct from the stream of sensing-consciousness. One never sees a sensation, but an unpleasant sensations can match the sight of a wounder arm. These stream are therfore seem as independent, yet totally interdependent. A sound, can trigger a thought that can trigger a sensations, that can trigger the images of a hand moving. Altogether, these 6 impermanent every changing streams of consciousness create the illusion of a solid substancial body. The same method applies to the other aggregates.
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When it comes to the investiation of the sense of self, we must first realize that, even after what some have called technical 4th path, and even if we know that what we are is not any of the 5 aggregates, we still have a sense of self, a sense of existence. The sense "I am" has not been overcome yet.
This issue is discussed in the Khemaka Sutta.
http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.089.than.html
In this text, Ven. Dasaka meets the Arhant Khemaka and tells him that "there is nothing I assume to be self or belonging to self, and yet I am not an arahant. With regard to these five clinging-aggregates, 'I am' has not been overcome, although I don't assume that 'I am this." (...) ""Friends, it's not that I say 'I am form,' nor do I say 'I am something other than form.' It's not that I say, 'I am feeling... perception... fabrications... consciousness,' nor do I say, 'I am something other than consciousness.' With regard to these five clinging-aggregates, 'I am' has not been overcome, although I don't assume that 'I am this.'"
The Arhat answers saying "friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five clinging-aggregates a lingering residual 'I am' conceit, an 'I am' desire, an 'I am' obsession."
Abendoning the five lower fetters means being an Anagami. Here the Arhant says that that even Anagami may still have a residual sense of self that he calls, the 'I am' conceit, an 'I am' desire, an 'I am' obsession."
As to how this sense 'I am' is experienced, the Arhant asks: "then how would he describe it if he were describing it correctly?"
And the monk replies, "as the scent of the flower: That's how he would describe it if he were describing it correctly." he sense of self is like the scent of the flower. It is the flavor of being.
In order to get rid of this residual sense of self and become an Arahat, the sage explains:
"As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual 'I am' conceit, 'I am' desire, 'I am' obsession is fully obliterated. Just like a cloth, dirty & stained: Its owners give it over to a washerman, who scrubs it with salt earth or lye or cow-dung and then rinses it in clear water. Now even though the cloth is clean & spotless, it still has a lingering residual scent of salt earth or lye or cow-dung. The washerman gives it to the owners, the owners put it away in a scent-infused wicker hamper, and its lingering residual scent of salt earth, lye, or cow-dung is fully obliterated".
This means observing the arising and passing away of the 5 aggregates until "the lingering residual 'I am' conceit, 'I am' desire, 'I am' obsession is fully obliterated".
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Practically speaking, the above mentioned method works in the same way. One can either split each of the 5 aggregates into 6 streams of consciousness, to see how the sense of "a body" (aggregate of form) arises when all senses working together create the illusion of substantiality, pretty much like the images track and the sounds tracks of a movie that together create the illusion of reality. Using the same method we can also see how the illusion of a solid body dissolves when we look deeply and see that what we had assumed to be a body is nothing more than an illusion created by 6 impermanent, separate-yet-interdependent streams of consciousness.
We can also investigate the sense of self as such.
In the seen, only the seen. We first realize that we cannot know the objects seen as such, but only the seen (shapes, colors, textures, etc.). We also realize that there is no separate entity that sees. There is seeing, but no seer. Seeing is seeing. Same with the other streams of sense consciousness.
Then, what I do is to look for a sense of self, and see whether it is more assocated to one of these 6 streams of consciousness. It is generally associated with a physical sensation around the solar plexus or gut, and is therefore related to the stream of sensing-consciousness. When this is seen for what it is, the sense of self drops. There is nothing beside the spontanious functioning of the senses.
Here the purpose is not to lock and make permanent a special state of consciousness, but only to gain deeper and deeper insights into Anatta and Shunyata until we become absolutely unable to make anything into "me" or "mine".
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@giragirasol - and yes the results experienced during meditation when we stop investigating and let go of clinging that what has been seen as an illusion does match the traditional description of Rigpa. It first come for a brief moment, until it eventually becomes the only game in town. This is no surpize, since the Dzogchen teachings are basically about seeing the fruit (of mainstream Buddhism) as its ground (view) and the path (practice).
But here one should clearly mention that there is absolutely no inherently existing "Awareness" that is felt as existing separately from "phenomena arising witghin awareness", which would be Advaita Vedanta and maybe Kashmir Shaivism, but not Dzogchen. The Dalai Lama was very clear about that and insisted on the fact that Dzogchen can lead people astay if they lack a clear understanding of no-self, emptiness, co-dependent origination, interdependence, etc., recommending the in-depth study of Longchenpa with a solid background rooted in Tsongkapa's Lam Rim or other similar treaties.
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With respect to the Zen 10 ox-herding pictures this above deals with "ox forgotten, man remains" (no more super-Awareness, One Mind beyond the 18 dhatus, 6 senses) and then "ox and man forgotten" when the lingering "sense I am" that used to apprehend the aggregate of consciousnes as the One Mind is also extinguished. This is not the only interpretation, but it does match Zen master Sheng-yen's commentaries.
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And of course, mindfulness of the mind/6 sense doors/citta, being totally one with the seen, the heard, etc. is at the heart of Zen practice.
Ultimately, meditation practice is always "allowing everything to be as it is". However can only let go of what we see as an illusion. As an exemple disembedding from thoughts, sensations and perceptions allows us see them as mere reflexions. It then becomes easier to let go of thougths, sensations and perceptions. However, the same practice will also crystalize the sense of a witness untouched by phenomena that gradually evolves into a super non-dual Awareness seen as the source and substance of phenomena. Without further investigation, letting go is letting go thoughts, sensations and perceptions, but unknowingly also holding on to the Witness, Awareness or some other illusory inherent self hanging somewhere in the background. It is only when we investigate and look deeply into this awareness that we become able to let go of clinging to what looked like the Absolute leading to a deeper non-dual realization from the Awareness vs reflections-within-awareness duality.
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@jhsaintonge - hi, it's pretty much on topic actually. On May 12, 2011, I was doing the laundry after struggling for days on the fundamental koan "if you knew that you couldn't do anything to gain elightenment, then what do you do?" Suddenly, everything felt dreamlike, everything namely may life, the universe, several past lives, everything felt like a dream, something that never happened, something illusory arising from a great void, a creative nothingness, unborn, uncreated, beyond birth and death, beyond time, non existing yet source and substance of all things; me, awareness, consciousness was seen as being nothing more than its projection that would then get identified with its projected dreamlike appearences to create the illusion of a real life in a real world. As a result of this event, everything felt perfect, whole and complete for weeks. And something did shift permanently.
Now what is that? Advaita Vedanta Jnanis told me you are That". You are a jnani. Zen masters said, "you have seen the ox", the essence of the Mind. Reading Christian mystics, it is clear that this event is seeing God as the Ground of Being, the unmanifest source of all things. Nothing wrong with the experience. It is great, awesome, and enlightening in the sense that it opened the an abiding non-dual state that some call technical 4th path.
But then, iis this the Buddha's awakening? Not so sure. Because although this event does validate the teachings of Neoplantonism, Advaita Vedanta, Christian mysticsm, there is no real insight into "Co-dependent origination" and most as the other things that set the Buddha's teachings apart from other great Indian spiritual traditions.
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There remains a duality between "That" and phenomena. "That" feels like an impersonal uncreated clean mirror in the background that reflect phenomena, yet remains untouched. As a matter of fact that is the Self that Raman Maharishi talked about. That is the Arma (or Atta in Pali).
On a later stage, we realize that "That" can self-contract or on the contrary expend. It is like zooming in an out. In reality, it never changes, but gets more or less identified with phenomena. Attending to this pure presence-awareness, it naturally grows and overpowers phenomena to the point where everything is seen as appearences reflected within it. Yet "That" is the Self.
The problem is not the Self, but what we make out of it. Grasping at it tends to create a subtle duality, since we can become more or less identified with its dreamlike projections. There is Awareness vs phenomena arising within awareness. Awarenees is IT. Phenomena arising within it are Maya, illusions. We must cease identification with, or disembed from illusory (empty, impermanent, not-the-self) phenomena. This is precisely what great Advaita Jnanis did, like Ramana Maharishi who meditated for years in a cave after his awakening.
The problem is that the more we disembed as this stage, the more we grasp at this pure non-dual Awareness, Absolute or Self and fail to realize what the Buddha realized under the Bodhi Tree.
My conviction is that in order to realize No-Self (Anatta), the Buddha has realized the Self. He was already an accomplished yogi, a master in his own right. But he still wasn't satisfied, because it wasn't yet the end of suffering. Why, because as long as there remains any tiny sense of "me" or "mine" either in relation with body and mind, or with a Self, primordial awareness, Consciousness, Brahman, the One Mind, God, etc. there will be suffering.
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My guess is that the Buddha first realized the Self and then started deconstructing it. He took this non-dual awareness and thought, "how can I be sure that this will not perish with the body?", "isn't awareness nothing more than something that arises as the result of sense contact"; "can awareness or consciousness exist beyond the 5 aggregates?", "what is the sense of self, being, existence?", "how does it arise?", "why is it still there after self-realization?", "why is it still there in the highest arupa jhanas?", "how can it be extinguished without dying?"
Then one day, Gautama awakened to impermanence, co-dependent origination, no-Atma (antta), emptiness, suchness, etc. and knew that, "this is the end of suffering", "the holy life has been lived, there is no more coming and going, etc.".
I am far from that, but I am starting to realize that the Buddha did go beyond what everybody saw (and still seem to see -even Buddhists- as enlightenment, awakening or self-realization. Something that implies the realization of the Self, but goes further.
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So what is this pure, unborn, empty, timeless and nondual Awareness? As I see it now, it is just the non-arising, unsupported, empty and self-luminous nature of what is that the mind grasps and imagines to be an essential sustancial inherhent ultimate reality beyond phenomena. Seeing a white ox on a while empty field covered with snow (common Zen simile for the experience of the One Mind), the mind assumes that there is a pure "Whiteness" beyond all white objects.
Why? Because when the mind is not yet freed from ignorance, it needs to hold on to some kind of stable reference point, reifying its unconditioned and nonabiding nature realized in a moment of total surrender into seeing the eternal Source and substance of all things.
As I am starting to see it now, there is no clean mirror behind the images reflected in the mirror.The mirror cannot be separated from its reflected images. The reflected images are the mirror. Reality is like a lucid dream, but there is no dreamer, nor dreamed reality beyond the dream. There is just an timeless flow of dream images dreaming themselves within the dream. In dreaming, only the dream / in seeing, only the seen / in hearing, only the heard.
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Padmasambhava's take on the same subject (where we see that Dzogchen and Vajrayana do not contract Pali Buddhism):
"The mind that observes is also devoid of an ego or self-entity.
It is neither seen as something different from the aggregates
Nor as identical with these five aggregates.
If the first were true, there would exist some other substance.
This is not the case, so were the second true,
That would contradict a permanent self, since the aggregates are impermanent.
Therefore, based on the five aggregates,
The self is a mere imputation based on the power of the ego-clinging.
As to that which imputes, the past thought has vanished and is nonexistent.
The future thought has not occurred, and the present thought does not withstand scrutiny."
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The suggestions that I have received were to acquire 'right view'. The mind needs to acquire some form of conceptual model that allows it to accept the possibility of its own non-abiding ungraspable empty nature. Right view is therefore required to facilitate the shift of perspective from "I am Awareness, everything is in me" to "nothing whatsoever is me or mine, all dharmas are empty".
A good start would be Walpola Rahula's classic "What the Buddha Taught: Revised and Expanded Edition with Texts from Suttas and Dhammapada". It can be completed by "The Way to Buddhahood: Instructions from a Modern Chinese Master" by Ven. Yin-shun. A great autoritative summary of the Mahayana path. Then, based on a solid understanding of the core insights of Buddhism, Dakpo Tashi Namgyal's "Clarifying the Natural State" (if still in print, or anything from the same great 16th century yogi) will be the best introduction to the Mahamudra and indirectly to the the sem-de series of Dzogchen.
The logical progression is therefore:
- Advaita Vedanta
- Pali Buddhism
- Mahayana Buddhism
- Mahamudra, Dzogchen
If we skip Pali and Mahayana Buddhism and jump directly to Mahamudra or Dzogchen, the risk is to interpret Mahamudra or Dzogchen as a Buddhist version of pop-neo-advaita, equating emptiness and rigpa with awareness.
This is very common nowadays and some Western lamas seem to encourage this trend to water-down the Dzogchen teachings, as always in order to appeal to a larger public. Business is business.
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The great thing about Buddhism is that is never goes beyond our direct experience.
In our direct experience, "the seen" does not imply the existence of solid objects out there that are the objects of what is seen. They may or may may not exist, but our direct experience is only "in seeing, only the seen".
In our direct experience, "the seen" does not imply the existence of a subject (an entity located in our brain looking through our eyes) or an impersonal unmanifest eternal witness (the Self, Awareness). In our direct experience there is only "the seen", without anybody seeing.
The dream is just a metaphor. "The seen" is itself: not existing, not non-existing, nor both existing and non-existing ;-)
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Mahamudra is often defined as the union of emptiness and clarity. In Zen we call it the inseparability of the empty essence and luminous function of the mind.
What does it mean exacty and how is it related to practice.
As I see it, the practice of what Kenneth called 1st and 2nd gear (noting vipassana and self-inquiry) allows us to witness the impermanent nature or phenomena that are gradually seen as being dreamlike, impermanent and ungraspable. As a result, we disembed from our identification to phenomena and wake up to our existence as pure awareness, first as the silent witness untouched by thoughts, then as an impersonal presence-awareness somehow detached from phenomena (3rd path) and finally as a non-dual awareness [that is not a thing] that includes phenomena and manifests as phenomena (4th path).
Through this process, the witness crystalizes the *clarity* aspect of what is, while phenomena manifest the *emptiness* aspect of what is. When the separation is complete, empty phenomedna are seen as dreamlike apprearences within pure clarity apprehended as non-dual awareness.
In the Direct Mode (3rd gear?) some have noticed that phenomena become more alive, luminous, clear, in a way hyper-real, while the sense of an observing witness tends to dissolve.
Why? Because at this stage the direct mode shifts the our attention for the witnessing position beyond or behind phenomena towards phenomena and objects on the foreground. As a result phenomena (the seen, the heard, etc.) become more clear, alive, actual and hyper-real revealing its *clarity* aspect, while the sense of self, the witness, the observer or the sense of existing as a pure impersonal univolved awareness dissolves and fades away, revealing the *emptiness* aspect.
In both cases, *emptiness* and *clarity* are present but are somehow divided into two opposites sides:
a). The subject is the only reality: the all pervading witnessing non-dual awareness (clarity) on one side, and empty impermanent phenomena reflected within awareness on the other (emptiness), or
b.) The objects are the only reality in the absence of a knower: the "actual" world bright clear and luminous out there (clarity) and no self, witness or presence on the other side (emptiness).
Both states are valid point of views as long as we understand that everything is both *empty* and *luminous*. Then there is no opposion or conflict between cycling mode and direct mode, this or that. Gaining freedom from fixed views we gradually realize the union of emptiness and clarity.
Zen master Linji (Jap. Rinzai) illustrates a). and b). as the 1st and 2nd of his Four Positions:
1). Remove the objects, not the man (non-dual awareness that is both the source and substance of all things)
2). Remove the man, not the objects (no sense of self or agency, all that remains is the functioning of the six senses)
3). Remove both man and objects (emptiness of both self and phenomena)
4). Remove neither man, nor objects (traceless enlightenment beyond enlightenment)
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What is nibbana?
"If we wish to go by the Buddha's words, there is an easy principle that the Buddha taught to a disciple named Bahiya. "O Bahiya, whenever you see a form, let there be just the seeing; whenever you hear a sound, let there be just the hearing; when you smell an odor, let there be just the smelling (...) When you practice like this, there will be no self, no "I". When there is no self, there will be no running that way and no coming this way and no stopping anywhere. Self does not exist. That is the end of dukkha. That itself is nibbana". Whenever life is like that, it's nibbana. If it's lasting, then it is lasting nibanna; if it is temporary, then it is temporary nibanna. In other words, there is just one principle to live by".
- Buddhdassa Bhikkhu, 'Heartwood of the bodhi Tree'
For more, see the original link -
So any thoughts and beliefs you have are just conditions. But I'm not saying that you shouldn't believe in anything, I'm just pointing out a way to see things in perspective so you're not deluded by them. We won't grasp the experience of emptiness or the Unconditioned, the Deathless, as a personal attainment. Some of you have been grasping that one as a kind of personal attainment, haven't you? I know emptiness. I've realised emptiness' - patting yourselves on the back. That's not sabbe dhamma anatta - that's grasping the Unconditioned, making it into a condition. Me' and Mine'. When you start thinking of yourself as having realised emptiness, you can see that also as a condition of the mind.
Now sabbe dhamma anatta: all things are not-self, not a person, not a permanent soul, not a self of any sort. That's very important to contemplate also, because sabbe dhamma includes all things, the conditioned phenomena of the sensory world and the Unconditioned, the Deathless.
Notice that Buddhists make no claim for Deathlessness as being a self either! I have an immortal soul, or God is my true nature!' The Buddha avoided any statements of that nature at all. Any possible conceiving oneself as anything at all is an obstacle to enlightenment, because you attach to an idea again, to a concept of self as being part of something. Maybe you think there's a piece of you, a little soul, that joins the bigger one at death. That is a conception of the mind - isn't it? - that you can know. We're not saying it's untrue, or false, but we're just being the knowing, knowing what can be known. We don't feel compelled to grasp that as a belief, we see it as only something that comes out of the mind, a condition of the mind, so we let even that go.
Ajahn Sumedho
http://amaravati.org/abmtrial/documents/the_way_it_is/04tfk.html
