ChatGPT 5 Thinking translated Bahiya Sutta and Kalaka Sutta from Pali original into English with prompt from https://www.awakeningtoreality.com/2025/04/ai-gemini-prompt-to-translate-atr-blog.html.

Bahiya Sutta

Thus have I heard. At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time Bāhiya of the Bark-cloth was living at Suppāraka on the seashore, honored, respected, revered, venerated, and supplied with robes, almsfood, lodging, and medicinal requisites for the sick. While he was alone, secluded, this reflection arose in his mind: “Whoever in this world are arahants or have entered the path to arahantship—I am one among them.”

Then a deity who had once been Bāhiya of the Bark-cloth’s blood relative—compassionate and desiring his welfare—knowing with her mind the reflection in Bāhiya’s mind, approached him and said: “Bāhiya, you are not an arahant, nor have you entered the path to arahantship. Nor is this your practice by which you would be an arahant or one who has entered the path to arahantship.”

“Then who, in this world with its devas, are arahants or have entered the path to arahantship?” “Bāhiya, in the northern country there is a city named Sāvatthī. There the Blessed One, an arahant, a perfectly awakened Buddha, is now dwelling. That Blessed One is truly an arahant and teaches the Dhamma for the attainment of arahantship.”

Stirred by that deity, Bāhiya of the Bark-cloth set out at once from Suppāraka, and, lodging but a single night wherever he went, he came to Sāvatthī, to Jeta’s Grove, Anāthapiṇḍika’s Park. At that time many monks were walking up and down in the open air. Bāhiya went to them and said: “Venerable sirs, where is the Blessed One—the arahant, the perfectly awakened Buddha—now dwelling? We wish to see that Blessed One, the arahant, the perfectly awakened Buddha.” “Bāhiya, the Blessed One has gone into the houses for alms.”

Then Bāhiya, hurrying out from Jeta’s Grove and entering Sāvatthī, saw the Blessed One walking for alms in Sāvatthī—serene and inspiring, with faculties at peace and mind at peace—having attained the utmost taming and serenity—tamed and guarded, with faculties well restrained, a Great One (nāga). Seeing him, he approached, and placing his head at the Blessed One’s feet, he said: “Let the Blessed One teach me the Dhamma; let the Well-Gone One teach me the Dhamma, for my long-term welfare and happiness.”

When this was said, the Blessed One said to Bāhiya of the Bark-cloth: “Bāhiya, this is not the time; we have entered the houses for alms.”

A second time Bāhiya said to the Blessed One: “Bhante, it is hard to know the dangers to the Blessed One’s life or to mine. Let the Blessed One teach me the Dhamma; let the Well-Gone One teach me the Dhamma, for my long-term welfare and happiness.” A second time the Blessed One said to Bāhiya of the Bark-cloth: “Bāhiya, this is not the time; we have entered the houses for alms.”

A third time Bāhiya said to the Blessed One: “Bhante, it is hard to know the dangers to the Blessed One’s life or to mine. Let the Blessed One teach me the Dhamma; let the Well-Gone One teach me the Dhamma, for my long-term welfare and happiness.”

“Then, Bāhiya, you should train yourself thus: in the seen there will be merely the seen; in the heard, merely the heard; in the sensed, merely the sensed; in the cognized, merely the cognized. In this way, Bāhiya, you should train yourself. When, for you, in the seen there is merely the seen; in the heard, merely the heard; in the sensed, merely the sensed; in the cognized, merely the cognized—then, Bāhiya, there will be no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. Just this is the end of suffering.”

Then, through this brief teaching of the Dhamma by the Blessed One, Bāhiya of the Bark-cloth’s mind was immediately liberated from the taints without clinging.

Having given Bāhiya this concise instruction, the Blessed One went on his way. Not long after the Blessed One had departed, a cow with a young calf attacked Bāhiya of the Bark-cloth and killed him.

Having gone for alms in Sāvatthī, and after the meal, returning from the almsround and leaving the city with a number of monks, the Blessed One saw that Bāhiya of the Bark-cloth had died. Seeing this, he addressed the monks: “Monks, take Bāhiya of the Bark-cloth’s body; place it on a bier, carry it away, burn it, and raise a memorial mound for him. Your companion in the holy life has passed away.”

“Yes, Bhante,” the monks replied. After placing Bāhiya’s body on a bier, carrying it away, burning it, and raising a memorial mound for him, they went to the Blessed One, bowed, and sat to one side. Seated thus, they said to him: “Bhante, Bāhiya of the Bark-cloth’s body has been burned and his memorial mound has been made. What is his destination, what his future state?” “Monks, Bāhiya of the Bark-cloth was wise; he practiced the Dhamma in accordance with the Dhamma, and he did not trouble me regarding the Dhamma. Monks, Bāhiya of the Bark-cloth is fully extinguished.”

Then, understanding the meaning of this, on that occasion the Blessed One uttered this inspired utterance:

“Where water, earth, fire, and wind find no footing;

where the stars don’t shine, the sun is not seen,

the moon does not appear—there, darkness is not found.

And when a sage, a brahmin,

knows this for himself with his own discernment,

then from form and the formless,

from pleasure and pain, he is released.”

The Tenth. This inspired utterance, too, was spoken by the Blessed One—thus I heard.

The first chapter: the Bodhi Chapter.

Summary of the chapter: Tayo Bodhi, Nigrodha; the Elders and Kassapa; Pāvā, Saṅgāmajī, the Matted-Hair Ascetics; and Bāhiya—thus the ten.

Kāḷakārāma Sutta (AN 4.24)

Thus have I heard. At one time the Blessed One was staying at Sāketa, in Kāḷaka’s Monastery. There he addressed the monks: “Monks.” “Bhante,” they replied. The Blessed One said this:

“Monks, whatever in this world with its devas, with Māra and with Brahmā, in this population with its ascetics and brahmins, its devas and humans, is seen, heard, sensed, cognized, attained, sought after, and examined by the mind—that I know. Whatever in this world with its devas, with Māra and with Brahmā, in this population with its ascetics and brahmins, its devas and humans, is seen, heard, sensed, cognized, attained, sought after, and examined by the mind—that I have directly known. That is known to the Tathāgata, but the Tathāgata does not take a stance on it.

“If I were to say, ‘I do not know whatever in this world … is seen, heard, sensed, cognized, attained, sought after, and examined by the mind,’ that would be a falsehood in me. If I were to say, ‘I both know and do not know whatever in this world … is seen, heard, sensed, cognized, attained, sought after, and examined by the mind,’ that would be just the same. If I were to say, ‘I neither know nor do not know whatever in this world … is seen, heard, sensed, cognized, attained, sought after, and examined by the mind,’ that would be a fault in me.

“Thus, monks, when the Tathāgata sees what is to be seen, he does not conceive the seen; he does not conceive the unseen; he does not conceive the to-be-seen; he does not conceive a seer. When he hears what is to be heard, he does not conceive the heard; he does not conceive the unheard; he does not conceive the to-be-heard; he does not conceive a hearer. When he senses what is to be sensed, he does not conceive the sensed; he does not conceive the unsensed; he does not conceive the to-be-sensed; he does not conceive a senser. When he cognizes what is to be cognized, he does not conceive the cognized; he does not conceive the uncognized; he does not conceive the to-be-cognized; he does not conceive a cognizer.

“Thus, monks, with regard to things that are seen, heard, sensed, and cognized, the Tathāgata is ‘Such,’ just ‘Such.’ And I say there is no better or finer poise than this.

“Whatever is seen, heard, or sensed,

and appropriated as true by others,

one who is Such, being self-restrained,

would not proclaim as true—or as false.

“Having seen in advance that dart

to which beings cleave and cling—

‘I know, I see; it is just so’—

for the Tathāgatas there is no appropriation.”