A teaching by Buddha on how a Buddha perceives the world -- as it is, in its suchness, without the delusion of a perceiver or perceived object. Commentary says five hundred monks attained liberation upon listening to this discourse.

Ven Nanamoli’s translation:

"Whatever in this world with its deities ... is to be seen, heard, sensed, and cognized, or reached, sought out and encompassed by the mind, that I know, that I have directly known. Now while that is recognized by a Perfect One, he nevertheless does not use it as a basis (for conceits). Were I to say of all that, that I know it not, that would be falsely spoken by me; and were I to say of it that I know it and know it not, that would be the same; and were I to say of it that I neither know it nor know it not, that would be incorrect on my part. So, having seen what can be seen, a Perfect One conceives no conceit3 of what is seen, he conceives no conceit of what is unseen, he conceives no conceit of what could be seen, he conceives no conceit of any seer. Having heard what can be heard ... Having sensed what can be sensed ... Having cognized what can be cognized ... he conceives no conceit of any cognizer. A Perfect One thus equipoised towards things seen, heard, sensed, or cognized, remains thus equipoised; and there is no other equipoise that is beyond or superior to that equipoise, I say."
A. 4:24

Another translation, by Ven Thanissaro:

At Kāḷaka’s Park
Kāḷaka Sutta (AN 4:24)
NAVIGATIONSuttas/AN/4:24
On one occasion the Blessed One was staying near Sāketa in Kāḷaka’s park. There he addressed the monks: “Monks!”
“Yes, lord,” the monks responded to him.
The Blessed One said: “Monks, whatever in this world with its devas, Māras & Brahmās, in this generation with its contemplatives & brahmans, its rulers & commonfolk, is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That do I know. Whatever in this world with its devas, Māras & Brahmās, in this generation with its contemplatives & brahmans, its rulers & commonfolk, is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That I directly know. That has been realized by the Tathāgata, but in the Tathāgata1 it has not been established.
“If I were to say, ‘I don’t know whatever in this world… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a falsehood in me. If I were to say, ‘I both know and don’t know whatever in this world… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be just the same. If I were to say, ‘I neither know nor don’t know whatever in this world… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a fault in me.
“Thus, monks, the Tathāgata, when seeing what is to be seen, doesn’t suppose an (object as) seen. He doesn’t suppose an unseen. He doesn’t suppose an (object) to-be-seen. He doesn’t suppose a seer.
“When hearing.…
“When sensing.…
“When cognizing what is to be cognized, he doesn’t suppose an (object as) cognized. He doesn’t suppose an uncognized. He doesn’t suppose an (object) to-be-cognized. He doesn’t suppose a cognizer.
Thus, monks, the Tathāgata—being the same with regard to all phenomena that can be seen, heard, sensed, & cognized—is ‘Such.’2 And I tell you: There is no other ‘Such’ higher or more sublime.
“Whatever is seen or heard or sensed
and fastened onto as true by others,
One who is Such—among the self-fettered—
would not further claim to be true or even false.
“Having seen well in advance that arrow
where generations are fastened & hung
—‘I know, I see, that’s just how it is!’—
there’s nothing of the Tathāgata fastened.”
Note
1. Reading tathāgate with the Thai edition.
2. Such (tādin): An adjective applied to the mind of one who has attained the goal. It indicates that the mind “is what it is”—indescribable but not subject to change or alteration.

Another translation, by Ven Nyanananda, Magic of Mind:

KALAKARAMA SUTTA
Translated by Bhikkhu Nanananda

http://www.nibbanam.com/MagicOfMind.pdf

At one time the. Exalted One was staying at Saketa in Kalaka's monastery. There the Exalted One
addressed the monks, saying: `Monks'. `Revered Sir,' replied those monks in assent. The Exalted One
said:

"Monks, whatsoever in the world with its gods, Maras and Brahmas among the progeny
consisting of recluses and brahmins, gods and men, - whatsoever is seen, heard, sensed,(1) cognized,
attained, sought after and pondered over by the mind - all that do I know. Monks, whatsoever in the
world ......... of gods and men, - whatsoever is seen, ........ by the mind, - that have I fully understood;
all that is known to the Tathagata (2) but the Tathagata has not taken his stand upon it.(3)
If I were to say `Monks, whatsoever in the world..... of ..... gods and men -whatsoever is seen .....
by the mind - all that, I do not know' – it would be a falsehood in me’.(4) If I were to say: ‘I both
know and know not’ – that too would be a falsehood in me. If I were to say: ‘I neither know it nor
am ignorant of it’ – it would be a fault in me (5). Thus, monks, a Tathdgata does not conceive (6) of a visible thing as apart from sight(1a); he does not conceive of ‘an unseen’ (2a) he does not conceive of a
'thing-worth-seeing', (3a) he does not conceive about a seer. (4a)
He does not conceive of an audible thing as apart from hearing; he does not conceive of 'an
unheard', he does not conceive of a 'thing-worth-hearing'; he does not conceive about a hearer. He
does not conceive of a thing to be sensed as apart from sensation; he does not conceive of an
unsensed; he does not conceive of a `thing-worth-sensing'; he does not conceive about one who
senses. He does not conceive of a cognizable thing as apart from cognition; he does not conceive
of an uncognized; he does not conceive of a `thing-worth-cognitiog'; he does not conceive about
one who cognizes.

Thus, monks, the Tathagata, being such-like in regard to all phenomena seen, heard, sensed,
and cognized, is `Such'. (5a) Moreover, than he who is `Such', there is none other greater or more
excellent, I declare.(6a)
`Whatever is seen, heard, sensed or clung to,
is esteemed as truth by other folk,
Midst those who are entrenched in their own views, (7a)
being 'Such' I hold none as true or false.

This barb I beheld, well in advance,(1b)
'whereon mankind are hooked, impaled.
`I know, I see 'tis. verily so' - (2b)
no such clinging for the Tathagatas
Notes:

(1) 'muta': Sensations arising from taste, touch and smell.

(2) According to the Commentary (AA) 'the plane of omniscience' sabbannutabhumi has been made known by the three phrases: 'all that do I
know', 'that have I fully understood' and 'all that is known to the Tathagata.'

(3) Comm: 'The Tathagata does not take his stand upon, or approach by way of craving or
views. The Exalted One sees a form with the eye, but in him there is no desire and lust (for it); he
is well released in mind. The Exalted One hears a sound with the ear . . . . . smells an odour with
the nose ..... tastes a flavour with the tongue .... touches a tangible with the body ...... cognizes an
idea with the mind, but in him there is no desire-and-lust; he is well released in mind (S. IV 164) -
hence was it said that the Tathagata takes no stand upon it. It should be understood that by this
phrase the plane of the Influx-free khinasavabhumi is made known.'

(4)This rendering is in accordance with the reading 'na janami found in the Chattha Sangiti edition.
Enquiries have revealed that it conforms to the Mandalay Slabs. The P.T.S. edition, as well as some
Sinhala script editions, gives ' janami omitting the negative particle, but this is unlikely, as it
contradicts the Buddha's own statement in the preceding para. The initial declaration 'all that do I
know' tamaham jdndmi') is reinforced by what follows: `that have I fully understood' (tamahain ab
bhannasim `all that is known to the Tathagata' (tam tathigaiassa viditam") A significant reservation has
also been added : `but the Tathagata has not taken his stand upon it' (tam tathagato na upatthdsi'). Hence
the reading janami would lead to a contradiction: 'If I were to say .......... all that do I know ........ it
would be a falsehood in me'. The variant reading 'na janami on the other hand, suggests itself as the
second alternative of the tetralemma, followed as it is by the third and fourth alternatives.
The relevance of these three alternatives to the context is reflected in that reservation referred to
above.

(5)The phrases: 'it would be a falsehood in me', 'that too would be a falsehood in me,' 'it would be a
fault in me', are said to indicate the 'plane of truth' (saccabhumi).

(6)'Na mannati : Mann ana marks that stage in sense perception when one egotistically imagines or
fancies a perceived 'thing' to be out there in its own right. It is
a fissure in the perceptual situation which results in a subject - object. dichotomy perpetuating the
conceit and 'mine'.

(1a) The Comm: (AA. SHB. 519) takes the words datttha datthabbam in the text to mean: `having seen, should be
known' and explains the following words dittham na mannati' as a separate phrase meaning that the Tathagata does not
entertain any cravings, conceits or views, thinking: I am seeing that which has been seen by the people'. It applies the
same mode of explanation throughout. It is perhaps more plausible to explain dattha or dittha (vl. in Burmese MSS;
see A. II 25 fn. 3)' as an ablative form of the past participle giving the sense: `as apart from from sight'; and,
`datthabbam dittham' taken together, would mean: 'a visible thing'. So also, the other three corresponding terms: sutta
muta and vinnatam The Buddha Jayanthi Tipitaka Series (No. 19, Sinhalese script) recognizes this reading but follows
the Comm. in rendering them as absolutives.The Sangiti Pitaka edition (Burmese script) as well as the P.T.S. edition,
has the absolutive form: 'sutva' 'mutvd' and vinnatva -which is probably a re-correction following the commentarial
explanation,

(2a) 'adittham na mannati': According to the Comm. this means that the Tathagata does not fancy (due to craving etc.)
He is seeing something which has not been seen by the people. But the expression seems to imply just the opposite.
It brings out the idea behind the statement: "If I were to say: 'Monks, whatsoever in the world ... of ... gods and men
whatsoever is seen ... by the mind -all that I do not know,' it would be a falsehood in me."

(3a) `datthabbam' na mannati': Here the full gerundival sense of the verb is evident. The Tathagata does not consider
any of those 'sights' that people cherish, as 'worth-whileseeing' - in the highest sense. He does not see anything
substantial in them.

(4a) 'dattharam na mannati': The Tathagata does not entertain any conceit of being the 'agent' behind seeing. When
'sights' lose their object-status they do not reflect a 'seer' on the subjective side. These four modes of conceiving
represent the plane of voidness' sunnatabhumi

(5a) tadi 'Such' o r 'Such-like.'
An epithet of the emancipated one signifying his supreme detachment. This
declaration indicates the. plane of the 'Such One' (tadibhumi).

(6a) 'tesu ...... sayasamvutesu The Comm. says: 'among those who are of (divers) views and who had
grasped them having themselves recollected and cherished those view-points'. The expression rather conveys the
sense of self -opinionatedness due to philosophical in-breeding, and may be rendered by: 'among those who are
restricted samvuta to their own views'.

(7a) [Seems to be missing in the PDF...]

(1c)etanca sallam paligacca disva `Having seen this barb well in advance'- explained by the Comm as the
barb of views which the Buddha saw in advance, at the foot of the Bodhi tree.

(2c)`janami passami tatheva etam': A phrase often cited in the Pali Canon as representing the stamp of
dogmatism characteristic of speculative views. It is on a par with the dogmatic assertion: `idameva
saccam moghamannam' (`This alone is true, all else is false') which accompanies the formulation of the
ten 'Unexplained Points' (avyakatavatthuni).

Ven. Nyanananda wrote this in the Introduction:
“The commentary (A.A.) finds for it a setting in the aftermath of the conversion of the millionaire Kàlaka, who is supposed to have constructed the monastery. According to it, the discourse was a sequel to the widespread acclamation of the Buddha's marvellous qualities. Be that as it may, the discourse, as a matter of fact, does contain some marvellous aspects of the Tathàgata's transcendental wisdom. That the impact of the discourse was actually astounding is symbolically expressed by the commentarial assertion that the earth trembled at five points in this sermon, at the conclusion of which five hundred monks attained Arahantship.”

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