OpenAI’s o1 model translation of Bahiya Sutta from Pali original.

Udāna 1.10

Bāhiyasutta

Thus have I heard: On one occasion, the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time, Bāhiya Dārucīriya was living by the seashore at Suppāraka. He was honored, respected, revered, esteemed, and received the requisites of robes, alms food, lodgings, and medicines. While he was alone in seclusion, a thought arose in his mind: “Whoever in this world are Arahants or have entered the path to Arahantship, I am one of them.”

Then, a certain ancient relative deity of Bāhiya Dārucīriya, who felt compassion for him and wished him well, knowing the reflection arising in his mind, approached him and said: “Bāhiya, you are neither an Arahant nor one who has entered the path to Arahantship. Furthermore, the practice by which you might become an Arahant or enter upon that path does not exist in you.”

Hearing this, Bāhiya Dārucīriya asked: “In that case, who in this world—together with the devas—are Arahants or have entered the path to Arahantship?”

The deity replied: “There is, Bāhiya, in the northern lands, a city called Sāvatthī. There, the Blessed One now dwells—he who is the Worthy One, the Perfectly Enlightened One. Indeed, Bāhiya, the Blessed One teaches the Dhamma for the attainment of Arahantship.”

Stirred by the deity’s words, Bāhiya Dārucīriya departed at once from Suppāraka and traveled with single-night stops until he reached Sāvatthī and arrived at Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time, several monks were walking in the open air. Approaching them, Bāhiya Dārucīriya asked: “Venerable sirs, where is the Blessed One, the Worthy One, the Perfectly Enlightened One? I have come desiring to see him.”

The monks replied: “Bāhiya, the Blessed One has gone into the town for alms.”

Then Bāhiya, hurrying, left Jeta’s Grove and entered Sāvatthī. There he saw the Blessed One walking for alms—graceful, inspiring confidence, calm in faculties and mind, supremely tamed and tranquil, disciplined, guarded, with well-restrained senses, like a noble elephant.

Seeing the Blessed One, Bāhiya approached, placed his head at the Blessed One’s feet, and said: “Teach me the Dhamma, venerable sir! Teach me the Dhamma, Fortunate One, for my long-term benefit and happiness.”

The Blessed One replied: “This is not the right time, Bāhiya. We have entered the dwelling-houses seeking alms.”

A second time, Bāhiya entreated the Blessed One: “It is uncertain, venerable sir, how long the Blessed One will live or how long I will live. Teach me the Dhamma, Fortunate One, for my long-term benefit and happiness.”

The Blessed One again said: “This is not the right time, Bāhiya. We have entered the dwelling-houses seeking alms.”

A third time, Bāhiya pleaded: “It is uncertain, venerable sir, how long the Blessed One will live or how long I will live. Teach me the Dhamma, Fortunate One, for my long-term benefit and happiness.”

Then the Blessed One said: “Therefore, Bāhiya, you should train yourself thus: ‘In what is seen, let there be only the seen. In what is heard, only the heard. In what is sensed, only the sensed. In what is cognized, only the cognized.’ Thus, Bāhiya, should you train yourself.

“When for you, Bāhiya, in what is seen there is only the seen, in what is heard only the heard, in what is sensed only the sensed, and in what is cognized only the cognized, then, Bāhiya, 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 beyond nor in between. This itself is the end of suffering.”

Through this concise teaching of the Dhamma from the Blessed One, Bāhiya Dārucīriya’s mind was immediately freed from the taints without any grasping remaining.

After giving this brief instruction, the Blessed One departed.

Not long after the Blessed One had left, a cow protecting her young calf attacked Bāhiya Dārucīriya and killed him.

Later, after collecting alms in Sāvatthī and returning from his meal, the Blessed One, together with several monks, left the city and saw that Bāhiya Dārucīriya had passed away. Seeing this, he addressed the monks: “Take the body of Bāhiya Dārucīriya, monks. Carry it on a bier, cremate it, and build a memorial. Your fellow practitioner has died.”

“Very well, venerable sir,” the monks answered. They carried out the Blessed One’s instructions—placing Bāhiya’s body on a bier, taking it out, cremating it, and building a memorial. Then they returned to the Blessed One, paid homage, and sat to one side. They asked him: “Venerable sir, Bāhiya Dārucīriya’s body has been cremated and a memorial built. Where has he been reborn? What is his destiny?”

The Blessed One replied: “Monks, Bāhiya Dārucīriya was wise. He practiced in accordance with the Dhamma and did not trouble me over matters of Dhamma. Bāhiya Dārucīriya has attained final Nibbāna.”

Knowing the meaning of this, at that time the Blessed One uttered this inspired utterance:

“Where neither water nor earth

Nor fire nor air finds footing,

There neither the stars shine,

Nor does the sun give light;

There the moon does not appear,

And darkness is not found.

When the sage experiences this

Through his own wisdom—

That silent Brahmin—

Then from form and formless realms,

From pleasure and pain, he is freed.”

This is the tenth discourse.

Thus the Blessed One spoke, and so I have heard.

End of the Bodhivagga (First Section)

Summary Verse:

“Three Bodhī, the grunt (‘humhumka’),

The Brahman and one with Kassapa;

A goat, a battle, a matted-hair ascetic,

And Bāhiya—these make the ten.”