The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the unsensed, what can be sensed, or one who senses. He does not formulate the cognized, the uncognized, what can be cognized, or one who cognizes.

AN 4.24 Kāḷakārāma sutta - At Kāḷaka’s park

Ekaṁ samayaṁ bhagavā sākete viharati kāḷakārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

At one time, the Blessed One was dwelling at |Sāketa::Ayodhya| at Kāḷakā's park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca—

“Venerable sir,” the bhikkhus responded to the Blessed One. The Blessed One said this:

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.

“Bhikkhus, in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, with kings and commoners, whatever is seen, heard, |sensed::smelled, tasted, felt, or thought [muta]|, cognized, attained, sought after, and examined by the mind — that I know.

In this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I have directly known. It has been known by the Tathāgata, but the Tathāgata does not take a stand on it.

Bhikkhus, if I were to say, ‘In this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I do not know,’ that would be a falsehood on my part.

Bhikkhus, if I were to say, ‘In this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I both know and do not know,’ that would be just the same.

Bhikkhus, if I were to say, ‘In this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I neither know nor do not know,’ that would be a fault on my part.

Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṁ, diṭṭhaṁ na maññati, adiṭṭhaṁ na maññati, daṭṭhabbaṁ na maññati, daṭṭhāraṁ na maññati; sutvā sotabbaṁ, sutaṁ na maññati, asutaṁ na maññati, sotabbaṁ na maññati, sotāraṁ na maññati; mutvā motabbaṁ, mutaṁ na maññati, amutaṁ na maññati, motabbaṁ na maññati, motāraṁ na maññati; viññatvā viññātabbaṁ, viññātaṁ na maññati, aviññātaṁ na maññati, viññātabbaṁ na maññati, viññātāraṁ na maññati.

Thus, bhikkhus, having seen what can be seen, the Tathāgata does not |formulate::build notions of, to conceptualize| the seen, does not formulate the unseen, does not formulate what can be seen, does not formulate one who sees. Having heard what can be heard, he does not formulate the heard, does not formulate the unheard, does not formulate what can be heard, does not formulate one who hears. Having sensed what can be sensed, he does not formulate the sensed, does not formulate the unsensed, does not formulate what can be sensed, does not formulate one who senses. Having cognized what can be cognized, he does not formulate the cognized, does not formulate the uncognized, does not formulate what can be cognized, does not formulate one who cognizes.

Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. ‘Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthī’ti vadāmīti.

Thus, bhikkhus, being ever stable among things seen, heard, sensed, and cognized, the Tathāgata is the stable one. And I say, there is no stable one more excellent or sublime than that stable one.”

Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā,
Ajjhositaṁ saccamutaṁ paresaṁ;
Na tesu tādī sayasaṁvutesu,
Saccaṁ musā vāpi paraṁ daheyya.

“Whatever is seen, heard, or sensed,
clung to and considered truth by others;
The stable one, among those wrapped in self-views,
would not assert as true or false.

Etañca sallaṁ paṭikacca disvā,
Ajjhositā yattha pajā visattā;
Jānāmi passāmi tatheva etaṁ,
Ajjhositaṁ natthi tathāgatānan”ti.

Having directly seen this dart,
where beings cling to and become attached;
‘I know, I see, it is just so,’
the Tathāgatas cling to nothing.”