I would like to announce two things:

1) The Awakening to Reality Practice Guide by Nafis Rahman: https://app.box.com/s/zc0suu4dil01xbgirm2r0rmnzegxaitq

2) The Awakening to Reality Guide - Web Abridged Version by the joint effort of Pablo Pintabona and Nafis Rahman: https://atr-abridgedguide.blogspot.com/2021/11/this-is-shortened-version-of-complete.html

I would like to thank these two individuals for their great and compassionate effort to make these compilations. I trust it will be of great benefit for spiritual aspirants who find benefit in the AtR materials.

Torei Zenji’s Bodhisattva Vow

When I regard the true nature of all things and all living creatures,
I find them to be the sacred forms of the Tathagatha’s never-failing
essence.

Each particle of matter, each moment, is no other than the Tathagatha’s
inexpressible radiance.

With this realization, our noble ancestors gave tender care to beasts and
birds, with compassionate minds and hearts.
Among us, in our own daily lives,
who is not reverently grateful for the protections of life: food, drink and
clothing!
Though they are inanimate things, that are nonetheless the warm flesh and blood,
the merciful incarnations of Buddha.

All the more, we can be especially understanding and affectionate with
foolish people,
particularly with someone who becomes a sworn enemy and persecutes us
with abusive language.
That very abuse conveys the Buddha’s boundless loving-kindness.
It is a compassionate device to liberate us entirely from the mean spirited
delusions
we have built up with our wrongful conduct from the beginning-less past.

With our open response to such abuse we completely relinquish ourselves,
and the most profound and pure faith arises.
At the peak of each thought a lotus flower opens,
and on each flower there is revealed a Buddha.
Everywhere is the Pure Land in its beauty.
We see fully the Tathagata’s radiant light right where we are.

May we retain this mind and extend it throughout the world
so that we and all beings become mature in Buddha’s wisdom.

Continuation of  Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore

Update:

 Created an app which splits Acarya Malcolm's posts into PDFs and Word documents based on keywords and themes. 

  You can now download the compilation of Acarya Malcolm's writings split up into hundreds of themes and topics here: https://drive.google.com/file/d/1eAVyuxiw4xx8qIZ3-kydO_jSKCQsktqB/view?usp=share_link

Three more programs that I created: 

A continuation of Compilation of Acarya Malcolm Smith's 42157 Dharmawheel Posts

Added Table of Contents.

Also added compilation of posts by Astus, Krodha (Kyle Dixon), Geoff (Jnana), Zen Master Meido Moore, all of whom John Tan and I likes.

Astus Dharmawheel Posts: https://app.box.com/s/ln2rvagp8u7xx0uytci78defdawgctsm

Krodha (Kyle Dixon) Dharmawheel Posts: https://app.box.com/s/k0frsynnhxkivdsvjiqyhvt0zc8blbsl

Geoff (Jnana) Dharmawheel Posts: https://app.box.com/s/axsh5qeue8vdy47p7enztv9oryjr5qf7

Zen Master Meido Moore Dharmawheel Posts: https://app.box.com/s/lbiudrkbiueq89y2z4xvx499d6st95y8

Also, from previous post:

Malcolm posts in 12 files (docx and pdf and table of contents provided): https://app.box.com/s/ju3gothq09bmzzpcehv045ylwegvfzaj

Malcolm posts in 3 files (docx and pdf and table of contentsprovided): https://app.box.com/s/pwn72amv07cptm1wekvc2twv3k980iiv

Malcolm posts in one file (docx and pdf and table of contents provided): https://app.box.com/s/ibii96pyxps6nlhy71pj76s5mi92qxr1

....

Update: I noticed in 2011, some of the early posts by Krodha (Kyle Dixon) may be prone to nihilism. That was before he was guided by Acarya Malcolm Smith. Hence do take note that everyone's understanding matures over time and their current understanding may not reflect what was spoken more than a decade ago. Nonetheless all of Kyle's postings are worth going through and very insightful, besides a few of those earliest postings which may be a little misleading.

Kyle spoke about this later as well, possibly in 2012, 

“And to clarify, I only harp on this issue like I do because I used to carry the same view: that everything is already perfect... there's nothing to realize... there's no one here to do anything... there's no such thing as "correct" or "incorrect"... or that concepts were the enemy, and so on, and so on, and so on. All the same narratives you see being spun by most neo-nondual teachers and systems. I remember I used to argue with a friend/mentor all the time about how he doesn't get it, and he's just fooling himself with practice and so on. And I used to cite the same quotations from Longchenpa and others that were speaking from the point of view of the ultimate, and I (in my delusion) provided them as proof that I was correct etc.

Then one day that changed, and I experientially tasted what all of these masters are pointing to. And I was shown directly that I had been wrong, and that was very humbling.

That made these teachings real for me. And surprisingly, instead of continuing to reject practice, and all of these other aspects of these systems that I had previously thought to be extraneous and a waste of time... I saw their value and their place for the first time. It became clear how and why they are applied, where they fit into the scheme of things... and I saw the sheer wisdom behind the structures that I had once mistakenly rejected.

So I only speak out against those who attempt to propagate the same mistakes because I've been there. I was so certain that I was right, and that I "got it", and that others didn't understand. And I was so wrong... unbelievably wrong. 

I'm no teacher or messiah, I don't have a superiority complex or have some strange need to be "right", it's nothing like that. I simply speak out because when I see others who appear to be passionate about these teachings, making the same mistakes I made, I see myself, I can't help but to want to say "hey, it really isn't that way." And if all I accomplish is at least planting some shred of a seed of a possibility that X person may think twice and consider being open to the fact that they don't have it completely figured out, then that is good enough for me. If not, that is alright too, but at least I can say I tried......” – Kyle Dixon

“Kyle Dixon: Stian, Mr. J is implying that there is nothing to do, because all notions of 'anything to do', 'emptiness', 'right view', 'wrong view', 'ignorance', 'defilement' etc., are nothing more than concepts which arise and fall within the space of 'awareness' which cannot be improved upon or defiled... that is his view he is proposing. I beg to differ... to me this view is nothing more than a license for stagnation and complacency which only serves to perpetuate the issue. It is a false sense of security that one has already 'arrived' so to speak.

The quote applies to Mr. J, because he claims precisely what Jigme Lingpa is describing in that statement to be true, and did so directly above that quotation: Jackson's view being, nothing need be done, because all concepts (including those of the dharma such as emptiness etc.), are nothing more than thoughts which arise in what is already complete, as expressions of what is already complete. His logic therefore being, there is no need to even entertain such notions, one is already innately realized. Jigme Lingpa is stating that such a notion is an incorrect view which actually severs one from the profound dharma. Mr. J’s assertion that 'nothing needs fixin' is a view he has touted for a very long time now, it is very unskillful and misleading.

Yesterday at 1:41pm · Like

Mr. J: My view Kyle, is not that "nothing need be done". Bringing an end to conceptualizing is a huge task. Buddha stated "conceptualizing is a cancer". It is the sole source of samsara. If the cause of samsara ceases we only have nirvana as experience. However when that task has come to completion, then we know the space in which Nagarjuna lived along with all the masters of the Zen tradtion.

Yesterday at 1:48pm · Like

Kyle Dixon: Stian, Yes, right and wrong should surely be understood as a necessary and indispensable duality when it comes to the dharma. Right view is that which will lead to realization, wrong view is that which will perpetuate delusion.

Right and wrong are conventional as well, any conceptual structure we are implementing here is conventional.

'Full' can only be a conventional designation, the ultimate nature of 'full' is it's emptiness.

Yesterday at 1:51pm · Like · 1

Kyle Dixon: It's nothing more than a task that requires skillful recognition. At any rate though, it isn't simply a case of ending conceptualization... only conceptualization rejects conceptualization.

Yesterday at 1:53pm · Like · 1”

......

 https://www.facebook.com/groups/AwakeningToReality/posts/9212914758749872/?__cft__[0]=AZWQEcbdzmqyXZF9wPYroQntKm6ES_Y34ziixUsI-eHUJTyJqWy5wn_BOlh_dDhyN32SGEvaS9PoHfEc5NCclbPzXLHbOohuvh2Co_Jvn7RdSPpVz3L7RXcnpjbYjXO6ylDU16Zt2LZnPIgygEy9MmnKrnvueRKqWFPIYRlfkOg890SPpbjObGTWlIruFWVAxt4&__tn__=%2CO%2CP-R

Soh Wei Yu

Author

Admin

I will update to include table of content page later

Reply1w

Michael Bridge

It might be interesting to use OpenAI embeddings via Langchain to create a question/answer bot based on the content. Embeddings are a lot cheaper than fine tuning, but there would be costs involved.

Reply5d

Robert Dominik Tkanka

Joyful Ebbot 🧡👓

Reply3d

Soh Wei Yu

Author

Admin

Michael Bridge John Tan was doing coding for similar things and for the AtR gpt project. He just said “I have completed writing the program querying on books using opena, langchain and chroma....but needs lots of refinentment.

I wonder how to try the AI. The answers are weird...ahha” “It is like querying a book and talking to a book. The books answer back.”

Reply2dEdited

Soh Wei Yu

Author

Admin

Created the third program:

User's Guide for Dharmawheel Table of Contents Generator Program

Introduction

The Table of Contents Generator Program is a tool designed to process PDF documents and automatically generate a table of contents (TOC) based on the titles in each document. Each entry in the TOC includes the title and the corresponding page number(s). The TOC for each processed document is saved as a separate PDF file.

This guide provides instructions for using the Table of Contents Generator Program.

Prerequisites

.NET Runtime installed on your system. This program is built with .NET, and you will need the .NET Runtime to run it. You can download it here.

The program file (DharmawheelTableOfContentsCreator.exe or similar). You should have received this file separately.

Your PDF documents should follow a specific format where each title is prefixed with "Title: ".

Running the Program

To run the program, open a command prompt, navigate to the directory containing the program file, and enter the following command:

DharmawheelTableOfContentsCreator.exe

This will start the program, and you will see a prompt in the command line interface.

Using the Program

When you run the program, it will first ask you to make a choice:

Enter '1' to create table of contents for all files in a directory and its subdirectories, or '2' to create a table of contents for a specific file:

Enter 1 or 2 depending on your needs, and press Enter.

Option 1: Process All Files in a Directory and Its Subdirectories

If you chose 1, you will be prompted to enter the path of the directory containing the PDF files you want to process:

Enter the directory path:

Enter the path to the directory, and press Enter. The program will then count the PDF files in that directory and its subdirectories and ask for confirmation before proceeding:

This will process [number] files. Are you sure you want to proceed? (y/n)

Enter y to proceed or n to cancel, and press Enter. If you chose to proceed, the program will start processing the files one by one, providing progress updates as it goes.

Option 2: Process a Specific File

If you chose 2, you will be prompted to enter the path of the specific PDF file you want to process:

Enter the file path:

Enter the path to the file, and press Enter. The program will then process this single file.

Output

After processing each file, the program will generate a new PDF file containing the TOC. The TOC file will be saved in the same directory as the original document, with the same name followed by _TableOfContents. For example, if the original document is named MyDocument.pdf, the TOC file will be named MyDocument_TableOfContents.pdf.

The TOC consists of lines of text. Each line includes a title and the corresponding page number(s) in the format Title: [page numbers].

Troubleshooting

If the program encounters an error, it will display a message in the command line interface. Note the message and consult the program's documentation or support resources. If the problem persists, contact the program's support team with the details of the error message and what you were doing when the error occurred.

Reply3hEdited

Aaron Bohannon

It boggles my mind to think that those who have attained non-dual awareness can write so much. When I had attained a relatively stable, longer-term state of what we might call "non-conceptual awareness", I would always need at least an hour or so to fully find my way back to that state after writing or conversing for more than a few hours. I didn't use sitting meditation to do that, but I just needed time alone to shake off the pull away from the temptation to use language in my thinking. And on the whole, I wasn't very interested in using lauguage much back then. One of the reasons that I haven't attempted to reestablish my relationship with that state of mind is that these days I spend most of my time writing, so I feel as though it would be relatively futile for me to make any great effort. (Now my main interest is in the philosophy of language. 🙂 )

Reply2h

Soh Wei Yu

Author

Admin

Updated with Table of Contents:

Soh Wei Yu

Author

Admin

Generated output of Malcolm's forum posts in PDF, word and text files: https://app.box.com/s/ju3gothq09bmzzpcehv045ylwegvfzaj

Malcolm12PartsForumPosts.zip | Powered by Box

APP.BOX.COM

Malcolm12PartsForumPosts.zip | Powered by Box

Malcolm12PartsForumPosts.zip | Powered by Box

ReplyRemove Preview1w

Soh Wei Yu

Author

Admin

Warning: The following word and PDF documents are super huge. Save all your files before attempting to open them, as I cannot guarantee that opening the files will not crash your system.

It is recommended that you run the files in Malcolm12PartsForumPosts.zip instead from the previous post.

Malcolm posts in 3 files(docx and pdf provided): https://app.box.com/s/pwn72amv07cptm1wekvc2twv3k980iiv

Malcolm posts in one file (docx and pdf provided): https://app.box.com/s/ibii96pyxps6nlhy71pj76s5mi92qxr1

Warning: the one file contains about 10,000 pages of texts and will likely crash your system if you do not have enough RAM and processing power.

Malcolm12PartsForumPosts.zip | Powered by Box

APP.BOX.COM

Malcolm12PartsForumPosts.zip | Powered by Box

Malcolm12PartsForumPosts.zip | Powered by Box

ReplyRemove Preview2h

Soh Wei Yu

Author

Admin

Longest table of contents I've ever seen. 187 pages long table of contents. About the length of the power of now (191 pages).

Reply2h

Update:

 Created an app which splits Malcolm's posts into PDFs and Word documents based on keywords and themes. 

  You can now download the compilation of Malcolm's writings split up into hundreds of themes and topics here: https://drive.google.com/file/d/1eAVyuxiw4xx8qIZ3-kydO_jSKCQsktqB/view?usp=share_link

Two more programs that I created: 

Soh Wei Yu

27m  ·

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Using ChatGPT (GPT4) to translate Bahiya Sutta and Kalaka Sutta from Original PALI text into English and Chinese
Can ChatGPT translate Buddha’s teachings from ancient languages Pali and Sanskrit to more modern languages like English and Chinese with some degree of language proficiency? As you might have guessed, yes, it can.
Here is ChatGPT’s translation of scriptures from the original Pali text of Bahiya Sutta and Kalaka Sutta which I shall include in my comments section. I provided the pali originals of both suttas for gpt4 to translate to English. But is this a 100% original translation? Maybe not, since it is trained on other translations as well. But as it stands, I think, not bad.. BUT please do not rely on these translations for your practice when we have existing good translations online already that are vetted by experts (at least for English, not sure if the existing ones in Chinese are good). This translation attempt is just purely out of my own interest to gauge GPT's language capacity in translation Buddhist texts from ancient languages, and as a FYI post on the current language capacity of GPT4. I cannot guarantee its accuracy (if you spot any mistakes, tell me and I will tell chatgpt to ammend). Admittedly, I did ask ChatGPT to check through the Chinese translation for some passages, but it was able to improve on it to my satisfaction.
Here is GPT 4's translation of Bahiya Sutta from Pali to English:
Udāna 1.10
Bāhiya Sutta
Thus have I heard—once, the Blessed One was staying at Sāvatthī, in Jeta's Grove, at Anāthapiṇḍika's monastery. At that time, Bāhiya Dārucīriya lived at Suppāraka, on the seashore, and was highly esteemed, respected, honored, and revered, receiving robes, almsfood, lodgings, and medical requisites for the sick. While he was in solitude and seclusion, this thought arose in his mind: "Among those in the world who are Arahants or have entered the path of Arahantship, I am one of them."
Then a compassionate, benevolent deity, who knew the thoughts in Bāhiya Dārucīriya's mind, approached him and said: "Bāhiya, you are neither an Arahant nor have you entered the path of Arahantship. You have not even found the way to become an Arahant or enter the path of Arahantship."
"Then, who in this world, with its gods, are Arahants or have entered the path of Arahantship?" "Bāhiya, there is a city named Sāvatthī in the northern region. The Blessed One, an Arahant and a Perfectly Enlightened One, is currently residing there. He is the one who teaches the Dhamma leading to Arahantship."
Upon hearing this from the deity, Bāhiya Dārucīriya was deeply moved and immediately set out from Suppāraka. Traveling overnight, he arrived at Sāvatthī, in Jeta's Grove, at Anāthapiṇḍika's monastery. At that time, many monks were walking in meditation in the open air. Bāhiya Dārucīriya approached them and asked: "Venerable sirs, where is the Blessed One, the Arahant, the Perfectly Enlightened One now? I wish to see him."
"The Blessed One, Bāhiya, has entered the dwelling for his alms round," they replied.
Bāhiya Dārucīriya then hurriedly left Jeta's Grove, entered Sāvatthī, and saw the Blessed One walking for alms in Sāvatthī, with a serene presence, inspiring confidence, with senses and mind restrained, and displaying mastery over his senses. Upon seeing the Blessed One, Bāhiya approached him, prostrated at his feet, and said: "Please teach me the Dhamma, Venerable Sir; teach me the Dhamma, Sugata, for my long-lasting welfare and happiness."
But the Blessed One replied, "It is not the right time, Bāhiya, for I have entered the dwelling for my alms round."
For a second time, Bāhiya Dārucīriya implored the Blessed One: "It is difficult to know, Venerable Sir, when the life of either the Blessed One or myself might be cut short. Please teach me the Dhamma, Venerable Sir; teach me the Dhamma, Sugata, for my long-lasting welfare and happiness." Yet again, the Blessed One replied, "It is not the right time, Bāhiya, for I have entered the dwelling for my alms round."
For a third time, Bāhiya Dārucīriya beseeched the Blessed One: "Indeed, venerable sir, it is difficult to know when the Blessed One or I may encounter an obstacle to life. Please teach me the Dhamma, O Blessed One, O Well-Gone One, so that it may lead to my long-lasting welfare and happiness."
"Then, Bāhiya, you should train yourself thus: 'In the seen, there will be merely what is seen; in the heard, merely what is heard; in the sensed, merely what is sensed; in the cognized, merely what is cognized.' This is how you should train yourself, Bāhiya. When, for you, in the seen there will be merely what is seen; in the heard, merely what is heard; in the sensed, merely what is sensed; in the cognized, merely what is cognized, then you will not be 'with that.' When you are not 'with that,' then you will not be 'in that.' When you are not 'in that,' then you will be neither here nor beyond nor in between the two. This is the end of suffering."
Upon hearing the brief teaching of the Dhamma from the Blessed One, Bāhiya Dārucīriya's mind was liberated from the taints by non-clinging.
Having given this brief instruction to Bāhiya Dārucīriya, the Blessed One departed. Not long after the Blessed One's departure, Bāhiya Dārucīriya was attacked and killed by a young cow. The Blessed One, having finished his alms round and returned from Savatthi, saw Bāhiya Dārucīriya's dead body and instructed the monks: "Take hold of Bāhiya Dārucīriya's body, monks, place it on a litter, carry it away, and perform the funeral rites. Your fellow practitioner has met his end."
"Yes, venerable sir," the monks replied. They carried out the funeral rites for Bāhiya Dārucīriya and then approached the Blessed One, paid homage, and sat down to one side. Sitting there, they asked the Blessed One about Bāhiya Dārucīriya's fate and future rebirth: "Venerable sir, Bāhiya Dārucīriya's body has been cremated, and his funeral mound has been built. What is his destination, and what is his future course?"
"Wise, monks, was Bāhiya Dārucīriya. He practiced in accordance with the Dhamma, and he did not trouble me with questions about the Dhamma. Bāhiya Dārucīriya has attained final Nibbāna."
Upon knowing this, the Blessed One uttered the following inspired utterance:
"Where water, earth, fire, and wind have no footing,
There the stars do not shine, the sun does not blaze,
The moon does not glow, and darkness is not found.
When a sage, a noble Brahmin, knows this for himself,
Then he is freed from form and formless states,
And from pleasure and pain."
This is the end of the tenth chapter, called "Bāhiya."
This too was spoken by the Blessed One, thus have I heard.
The first chapter is called "Bodhi."
GPT4 Bahiya Sutta, Pali into Chinese:��
��
尤达那1.10
巴希耶经
我听闻如是—一时，佛陀在舍卫城，祇树给孤独园。当时巴希耶·达鲁奇里在海边的苏帕拉居住，他受到尊敬、尊崇、信任、供养，获得衣物、食物、床铺、疾病护理等需求。巴希耶·达鲁奇里在独处时心中涌现了这样的念头：“世间所有成就阿罗汉或已入阿罗汉道者，我是其中之一。”
这时，一位关心巴希耶·达鲁奇里的古老神祇知道了他的想法，于是前来拜访巴希耶·达鲁奇里，对他说：“巴希耶，你既非阿罗汉，也未入阿罗汉道。你也没有那种修行，能使你成为阿罗汉或入阿罗汉道。”
“那么，世间是否有已成就阿罗汉或已入阿罗汉道者？”巴希耶问道。“有的，巴希耶，在北方有一个名叫舍卫城的城市。如今那里的世尊是一位成就阿罗汉的正等正觉者。世尊所教导的法，就是通往阿罗汉和阿罗汉道的法。”
于是，巴希耶·达鲁奇里受到这位神祇的感动，立即离开苏帕拉。他在一夜之间抵达舍卫城的祇树给孤独园。当时有许多比丘在空地上行禅。巴希耶·达鲁奇里走上前去，询问他们：“尊者们，请问如今那位成就阿罗汉的正等正觉的世尊住在哪里？我们希望亲眼见到他，那位成就阿罗汉的正等正觉的世尊。”“巴希耶，世尊现在进了内室，正在化缘。”
然后，巴希耶·达鲁奇里立即离开祇树给孤独园，进入舍卫城，在那里他看到世尊正在舍卫城化缘，世尊的仪表庄重、祥和，宁静，已经达到了最高的自制和安定，他就像一头大象般驯服且受控。看到这情景，巴希耶走向佛陀，跪在佛陀脚下，恳求道：“师父，请给我讲法；请悉达教我法，使我长久获得幸福安乐。”佛陀对巴希耶说：“现在时机不对，巴希耶。我刚从寺内回来，是为布施而去的。”
巴希耶第二次请求佛陀教法：“世尊，谁知道您或我生命的长短？请给我讲法；请悉达教我法，使我长久获得幸福安乐。”佛陀再次回答：“现在时机不对，巴希耶。我刚从寺内回来，是为布施而去的。”
巴希耶第三次请求佛陀教法：“世尊，谁知道您或我生命的长短？请给我讲法；请悉达教我法，使我长久获得幸福安乐。”
于是，佛陀告诉巴希耶：“巴希耶，你应该这样修行：‘在所见之中，只有所见；在所闻之中，只有所闻；在所感知之中，只有所感知；在所认知之中，只有所认知。因此，巴希耶，你应该这样修行：“在所见之中，只有所见；在所闻之中，只有所闻；在所感知之中，只有所感知；在所认知之中，只有所认知。”就这样，巴希耶，你应该修行。当你在所见之中只是所见，所闻之中只是所闻，所感之中只是所感，所认知之中只是所认知时，巴希耶，你就不会“与那个”在一起。当你不与那个在一起时，巴希耶，你既不在此处，也不在彼处，也不在两者之间。正是这个，仅仅是这个，是痛苦的终结。”
在听闻佛陀简短的法教后，巴希耶的心灵摆脱了烦恼的玷污，因为他没有被执著所困扰。
在给巴希耶简短的教诲后，佛陀便离去。不久，巴希耶达鲁契利耶被一头小母牛袭击致死。如来结束布施回到舍卫城，看到巴希耶达鲁契利耶的尸体，便告诉比丘们：“拿起巴希耶达鲁契利耶的尸体，放在担架上，运走并为他举行葬礼。你们的同修已经去世。”
众比丘听从佛陀的吩咐，把巴希耶达鲁契利耶的尸体放在担架上，运走，并为他举行葬礼。完成后，他们来到佛陀面前，顶礼并就坐在一旁。他们向佛陀询问巴希耶达鲁契利耶的命运和未来轮回：“尊者，巴希耶达鲁契利耶的遗体已被火化，丧葬土丘已建成。他的归宿是什么？他的未来道路如何？”
“比丘们，巴希耶达鲁契利耶是明智的。他依照法行修，他没有向我询问有关法的问题。巴希耶达鲁契利耶已经达到涅槃。”
得知此事后，佛陀发表了以下感悟之语：
“在水、土、火、风无立足之处，
那里星辰不闪烁，太阳不炽热，
月亮不发光，黑暗也无法找到。
当一位智者，一位崇高的婆罗门，亲自了解到这个，
那么他就从色与无色的境界中解脱，
从快乐与痛苦中解脱。”
这是第十章“巴希耶”的结尾。
这也是如来所说，我如此听闻。
第一章名为“菩提”。
概要：
三菩提，尼格罗达树，长老迦叶，
阿夏树
GPT4 Translation of Kalaka Sutta, Pali to English:
Anguttara Nikaya 4.24
3. Uruvelavagga
Kalaka Sutta
Once, the Blessed One was dwelling in Saketa, at the Kalaka Grove. There, the Blessed One addressed the monks, "Monks."
"Venerable sir," the monks replied to the Blessed One. The Blessed One said:
"Monks, whatever is seen, heard, sensed, or cognized by the world with its gods, Mara, and Brahma, with its people including ascetics and brahmins, gods, and humans, I know that.
Whatever is seen, heard, sensed, or cognized by the world with its gods, Mara, and Brahma, with its people including ascetics and brahmins, gods, and humans, I have directly realized that. That is known to the Tathagata, but the Tathagata does not identify with that.
If, monks, I were to say of something that I do not know it, seen, heard, sensed, or cognized by the world with its gods, Mara, and Brahma, with its people including ascetics and brahmins, gods, and humans, that would be a falsehood for me.
If, monks, I were to say of something that I both know and do not know it, seen, heard, sensed, or cognized by the world with its gods, Mara, and Brahma, with its people including ascetics and brahmins, gods, and humans, that would be just the same.
If, monks, I were to say of something that I neither know nor do not know it, seen, heard, sensed, or cognized by the world with its gods, Mara, and Brahma, with its people including ascetics and brahmins, gods, and humans, that would be a fault for me.
Thus, monks, the Tathagata, having seen what is to be seen, does not conceive the seen, the unseen, the to-be-seen, or the seer; having heard what is to be heard, he does not conceive the heard, the unheard, the to-be-heard, or the hearer; having sensed what is to be sensed, he does not conceive the sensed, the unsensed, the to-be-sensed, or the sensor; having cognized what is to be cognized, he does not conceive the cognized, the uncognized, the to-be-cognized, or the cognizer.
Thus, monks, the Tathagata is just such in regard to seen, heard, sensed, and cognized phenomena. 'There is no other 'Such' higher or more sublime.' this I declare.
Whatever is seen, heard, sensed, or grasped, whether true or false in others; he does not grasp at that, nor does he burn with the truth or falsehood in others.
Seeing this arrow in reverse, where people are attached to what they have grasped; I know and see this as it is, there is no grasping for the Tathagatas."
The fourth.
GPT4 Translation of Kalaka Sutta, Pali to Chinese:
增支部 AN 4.24
3. Uruvelavagga
卡拉克阿兰苏塔
有一次，世尊在舍卫国的卡拉克阿兰苏塔。在那里，世尊对比丘说：“比丘们。”
“大德，”比丘们回应世尊。
世尊说：
一切众生世界、天人世界、梵天世界、沙门梵志世界中，所有可见、可闻、可感受、可知的事物，我都了解。
所有我曾充分了解并观察过的事物，如来已经明了，但如来并不设想已知、未知、应知和知者。
如果我说，我不知道这些事物，那将是我说谎。如果我说，我既知道也不知道这些事物，同样也是如此。
如果我说，我既不知道也不不知道这些事物，那将是我的疑虑。
如是，比丘们，如来已见到应见之处，但不设想已见、未见、应见和见者；已听到应听之处，但不设想已听、未听、应听和听者；已感受到应感受之处，但不设想已感受、未感受、应感受和感受者；已认识到应认识之处，但不设想已认识、未认识、应认识和认识者。
如是，比丘们，如来在已见、已闻、已感受、已认识的事物中，始终如一，始终如是。我告诉你：没有其他的“如是”更高或更崇高。
无论看到、听到、感受到的任何事物，或是他人所坚信的真伪；如来对这些事物并无执着，也不因他人的真伪而烦恼。
观察到众生因所执着的观念而受困时，我知道并看到了这个事实：对于如来来说，没有执着。
Soh Wei Yu
Pali text for Bahiya Sutta:
Udāna 1.10
Bāhiyasutta
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Variant: assa → assasi (sya-all, mr) Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Variant: ke → ko (bj); kho ke (pts-vp-pli1) | samāpannā → samāpanno (bj) Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ye kho keci loke arahanto vā arahattamaggaṁ vā samāpannā, ahaṁ tesaṁ aññataro”ti.
Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṁ dārucīriyaṁ etadavoca: “neva kho tvaṁ, bāhiya, arahā, nāpi arahattamaggaṁ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti.
“Atha ke carahi sadevake loke arahanto vā arahattamaggaṁ vā samāpannā”ti? “Atthi, bāhiya, uttaresu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṁ desetī”ti.
Atha kho bāhiyo dārucīriyo tāya devatāya saṁvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, etarahi bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmamhā mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. “Antaragharaṁ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.
Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṁ pavisitvā addasa bhagavantaṁ sāvatthiyaṁ piṇḍāya carantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṁ etadavoca: “desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.
Dutiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Dutiyampi kho bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.
Tatiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
“Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: ‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena. Yato tvaṁ, bāhiya, na tena; tato tvaṁ, bāhiya, na tattha. Yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.
Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṅkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṁ vimucci.
Atha kho bhagavā bāhiyaṁ dārucīriyaṁ iminā saṅkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṁ dārucīriyaṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi. Variant: adhipatitvā → adhipātetvā (bj, sya-all, pts-vp-pli1); adhipātitvā (mr)
Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṁ nagaramhā nikkhamitvā addasa bāhiyaṁ dārucīriyaṁ kālaṅkataṁ; Variant: kālaṅkataṁ → kālakataṁ (bj, sya-all, km) disvāna bhikkhū āmantesi: “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṁ; mañcakaṁ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṁ mañcakaṁ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “daḍḍhaṁ, bhante, bāhiyassa dārucīriyassa sarīraṁ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Yattha āpo ca pathavī, tejo vāyo na gādhati; Na tattha sukkā jotanti, ādicco nappakāsati; Na tattha candimā bhāti, tamo tattha na vijjati.
Yadā ca attanāvedi, Variant: attanāvedi → … vedī (bj); … vedhī (mr) muni monena brāhmaṇo; Atha rūpā arūpā ca, sukhadukkhā pamuccatī”ti.
Dasamaṁ.
Ayampi udāno vutto bhagavatā iti me sutanti.
Bodhivaggo paṭhamo.
Tassuddānaṁ
Tayo bodhī ca huṁhuṅko, Variant: Tayo bodhī ca huṁhuṅko → tayo ca bodhi nigrodho (sabbattha) brāhmaṇā kassapena ca; Variant: brāhmaṇā → te therā (bj, sya-all, pts-vp-pli1); thero (mr) Aja saṅgāma jaṭilā, Variant: Aja → pāvāya (bj, sya-all); pāṭalī (pts-vp-pli1); pāvā (mr) bāhiyenāti te dasāti.
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Soh Wei Yu
Pali Kalaka Sutta
Aṅguttara Nikāya 4.24
3. Uruvelavagga
Kāḷakārāmasutta
Ekaṁ samayaṁ bhagavā sākete viharati kāḷakārāme. Variant: kāḷakārāme → koḷikārāme (mr) Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca—
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ. Taṁ tathāgatassa viditaṁ, taṁ tathāgato na upaṭṭhāsi.
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā.
Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva. Variant: tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr)
Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali.
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.
Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. Variant: tādīyeva tādī → tādisova tādī (sya-all, km); tādise yeva tādi (pts1ed); tādīyeva tādīyevekā (mr) ‘Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthī’ti vadāmīti. Variant: tādimhā → tāditamhā (bj, pts1ed)
Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā, Ajjhositaṁ saccamutaṁ paresaṁ; Na tesu tādī sayasaṁvutesu, Saccaṁ musā vāpi paraṁ daheyya.
Etañca sallaṁ paṭikacca disvā, Variant: paṭikacca → paṭigacca (bj, pts1ed) Ajjhositā yattha pajā visattā; Jānāmi passāmi tatheva etaṁ, Ajjhositaṁ natthi tathāgatānan”ti.
Catutthaṁ.
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• Soh Wei Yu

  Pali text for Bahiya Sutta:

  Udāna 1.10

  Bāhiyasutta

  Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Variant: assa → assasi (sya-all, mr) Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Variant: ke → ko (bj); kho ke (pts-vp-pli1) | samāpannā → samāpanno (bj) Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ye kho keci loke arahanto vā arahattamaggaṁ vā samāpannā, ahaṁ tesaṁ aññataro”ti.

  Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṁ dārucīriyaṁ etadavoca: “neva kho tvaṁ, bāhiya, arahā, nāpi arahattamaggaṁ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti.

  “Atha ke carahi sadevake loke arahanto vā arahattamaggaṁ vā samāpannā”ti? “Atthi, bāhiya, uttaresu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṁ desetī”ti.

  Atha kho bāhiyo dārucīriyo tāya devatāya saṁvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, etarahi bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmamhā mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. “Antaragharaṁ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.

  Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṁ pavisitvā addasa bhagavantaṁ sāvatthiyaṁ piṇḍāya carantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṁ etadavoca: “desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.

  Dutiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Dutiyampi kho bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.

  Tatiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.

  “Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: ‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena. Yato tvaṁ, bāhiya, na tena; tato tvaṁ, bāhiya, na tattha. Yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.

  Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṅkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṁ vimucci.

  Atha kho bhagavā bāhiyaṁ dārucīriyaṁ iminā saṅkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṁ dārucīriyaṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi. Variant: adhipatitvā → adhipātetvā (bj, sya-all, pts-vp-pli1); adhipātitvā (mr)

  Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṁ nagaramhā nikkhamitvā addasa bāhiyaṁ dārucīriyaṁ kālaṅkataṁ; Variant: kālaṅkataṁ → kālakataṁ (bj, sya-all, km) disvāna bhikkhū āmantesi: “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṁ; mañcakaṁ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.

  “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṁ mañcakaṁ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “daḍḍhaṁ, bhante, bāhiyassa dārucīriyassa sarīraṁ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.

  Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

  “Yattha āpo ca pathavī, tejo vāyo na gādhati; Na tattha sukkā jotanti, ādicco nappakāsati; Na tattha candimā bhāti, tamo tattha na vijjati.

  Yadā ca attanāvedi, Variant: attanāvedi → … vedī (bj); … vedhī (mr) muni monena brāhmaṇo; Atha rūpā arūpā ca, sukhadukkhā pamuccatī”ti.

  Dasamaṁ.

  Ayampi udāno vutto bhagavatā iti me sutanti.

  Bodhivaggo paṭhamo.

  Tassuddānaṁ

  Tayo bodhī ca huṁhuṅko, Variant: Tayo bodhī ca huṁhuṅko → tayo ca bodhi nigrodho (sabbattha) brāhmaṇā kassapena ca; Variant: brāhmaṇā → te therā (bj, sya-all, pts-vp-pli1); thero (mr) Aja saṅgāma jaṭilā, Variant: Aja → pāvāya (bj, sya-all); pāṭalī (pts-vp-pli1); pāvā (mr) bāhiyenāti te dasāti.
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Soh Wei Yu

Sim Pern Chong Can send your mother the Chinese translation of the two suttas if she reads Chinese. Maybe can help her progress from I AM to anatta.

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Soh Wei Yu

And also https://www.awakeningtoreality.com/.../chinese...

AWAKENINGTOREALITY.COM

Chinese Translation of Thusness/PasserBy's Seven Stages of Enlightenment

Chinese Translation of Thusness/PasserBy's Seven Stages of Enlightenment

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Soh Wei Yu

When I sent someone in China my own translation of Bahiya Sutta many years ago, he broke through from I AM and Eternal Witnessing to nondual and no-self.

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Yin Ling

So impressive this AI thingy

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