Soh Wei Yu

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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:��
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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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Great news. Two things I would like to announce today:

1) 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 is finally completed.

(Note that this is a different version from The Awakening to Reality Practice Guide by Nafis Rahman [PDF format] in The Awakening to Reality Practice Guide and AtR Guide - abridged version)

2) AwakeningToReality-GPT, a chat bot based on the ChatGPT API trained by Winston Tg based on The Awakening to Reality Guide - Web Abridged Version. Scroll all the way down to the 'Nafis compilation guide' for a better trained chat bot. https://atrguider.blogspot.com/2023/03/chatbot.html

I would like to commend Pablo Pintabona, Nafis Rahman, and Winston Tg for their great efforts, sacrifices and for performing a great job at compiling and creating the works above. May it be the cause for many awakenings in future.

One more note about AwakeningToReality-GPT: this is purely an experimental project that still has much rooms for improvement. We do not guarantee that the answers produced by the bot is fully accurate or reflects the views entirely of John Tan or Soh. Sometimes it is not 100% reflective of the AtR blog and community or may not be totally accurate. That being said, John Tan and I (Soh) are pretty impressed by many of its answers. However, to be sure, do confirm any of the answers to your questions in Awakening to Reality Main Discussion Group and we can have some interesting discussions.

Comments

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Soh Wei Yu
Trained the AI a bit. Now it knows dependent existence is not right view

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Tan Jui Horng
Soh Wei Yu How to train ChatGPT?
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Soh Wei Yu
Tan Jui Horng feed with better information and challenge it and ask it questions to see whether it understood lol
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Anurag Jain
Good that you corrected dependent existence as the final view on emptiness.
But you still did not explain what is the emptiness. For that you have to explain the tetralemma.
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Soh Wei Yu
Anurag Jain
Yes dependent existence is quite clearly refuted by Nagarjuna.
John tan said before:
This comment by Malcolm is really good.
Session Start: Wednesday, August 09, 2006
(11:32 PM) AEN: namdrol:
While it is true that many non-Buddhist paths a reunciate and so on, the unique feature of the Buddha's path is understanding that phenomena are dependently originated. Dependent origination is critical in developing a correct view.
Is the mere knowledge that phenomena dependently originated sufficient? No.
It is possible to hold a view of dependent origination which is nevertheless realist or substantialist in nature-- a perfect example of this would the way Thich Nhat Hahn's "interbeing" is generally understood. Here, it is never questioned that the mutually depedendent phenomena exist in dependence because they all exist together. In general, this is also the naive understanding of dependent origination.
(11:32 PM) AEN: Even so, this view of dependent orgination already marks the beginning of turning from a wrong or incorrect view, to a right or correct view.
How do we move from a substantialist interpretation of dependent origination to a non-substantialist understanding?
We need to first be open to having our existential assumptions undermined. Any clinging to existence and non-existence must be eradicated before we can properly appreciate the meaning of DO. Some people think this simply means clinging to inherent or ultimate existence. But this is not so. Whatever arises in dependence also must be devoid of mere existence as well.
To understand this fully we must understand the perfection of wisdom sutras in their entirety and the thinking of Nagarjuna and his followers.
(11:32 PM) AEN:
When we have truly understood that phenomena are devoid existence and non-existence because they are dependently originated; we can understand that phenomena do not arise, since existence and dependence are mutually exclusive. Any existence that can be pointed to is merely putative and nominal, and does not bear any reasoned investigation.
Since phenomena are dependently originated, and the consquence of dependent origination is that there are no existing existents, we can understand that existents are non-arising by nature. As Buddhapalita states "We do not claim non-existence, we merely remove claims for existing existents."
Whatever does not arise by nature is free from existence and non-existence, and that is the meaning of "freedom from proliferation." In this way, dependent origination = emptiness, and this is the correct view that Buddhas elucidate. There is no other correct view than this.
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Soh Wei Yu
Kyle Dixon:
Existence [bhāva] and dependent origination [pratītyasamutpāda] are mutually exclusive. For something to actually "exist" it must do so independently of causes and conditions, but as luminaries such as Nāgārjuna point out, that is impossible.
Many people conflate dependent existence [parabhāva], which is something existing with assistance from another, with dependent origination [pratītyasamutpāda]. The two are radically different principles. Regarding Nāgārjuna's classification of "existence" [bhāva], he asserts rather damningly:
“Whoever has a view of inherent existence [svabhāva], dependent existence [parabhāva], existence [bhāva] and non-existence [abhāva] do not see the truth of the Buddha's teaching.”
Yet Nāgārjuna was one of the most major proponents of clarifying the inner workings of dependent origination [pratītyasamutpāda], and states that there can be no existence established independently of inherent existence or dependent existence in the following inquiry:
“Where is there an existent not included in inherent existence and dependent existence? If inherent existence and dependent existence are established, existence will be established.”
This means that dependent existence [parabhāva] is actually a guise for inherent existence [svabhāva], and therefore is in direct contradiction to dependent origination [pratītyasamutpāda]. Further, since we cannot extract any form of existence [bhāva] as separate from dependent existence [parabhāva] or inherent existence [svabhāva], existence in any form is contradictory to dependent origination [pratītyasamutpāda].
Buddhapālita comments on Nāgārjuna's damning assertion above:
“Someone like that, who [has a] view of inherent existence, dependent existence, existence or non-existence does not see the truth in the profound and supreme teaching of the Buddha. Because we, in the correct way, see the nonexistence of the inherent existence of things which appear because of the sun of dependent origination arose, because of that, because we see the truth, liberation can be accepted only for us.”
Nāgārjuna is stating that all views of existence contradict dependent origination.
In order for something to exist, it must be independently originated, and conversely, for something to be independently originated it would have to be unconditioned, independent and uncaused, but as mentioned above, this is considered an impossibility in the eyes of the buddhadharma. The correct conventional view for emptiness is dependent origination, and so we see that in order to have objects, persons, places, things and so on, they must be possessed of causes and conditions. Meaning they cannot be found apart from those causes and conditions. If the conditions are removed, the object cannot remain.
Regarding this, Nāgārjuna states the following:
“That which comes into being from a cause, and does not endure without conditions, it disappears as well when conditions are absent - how can this be understood to exist?”
Going on to say:
“Since it comes to and end when ignorance ceases; why does it not become clear then that it was conjured by ignorance?”
And so here we get to the actual meaning, and the heart of dependent origination, which is nonarising [anutpāda]. For an object to inherently exist it must exist outright, independent of causes and conditions, independent of attributes, characteristics and constituent parts. However, we cannot find an inherent object independent of these factors, and the implications of this fact is that we likewise cannot find an inherent object within those factors either.
The object itself, as the core entity which possesses characteristics, is ultimately unfindable. We instead only find a designated collection of pieces, which do not in fact create any discrete object. In the absence of an object the pieces are likewise rendered as incapable of being "pieces" or "parts" and therefore they are also nothing more than arbitrary designations that amount to nothing more than inferences.
This means that all entities, selves, and so on are merely useful conventional designations, their provisional validity is only measured by their efficacy, and apart from that conventional imputation, there is no underlying object that can be ascertained or found.
Dependent origination is the apparent origination of entities that seem to manifest in dependence on causes and conditions. But as Nāgārjuna states above, those causes and conditions are actually the ignorance which afflicts the mindstream, and the conditions of grasping, mine-making and I-making which are the drivers of karmic activity that serve to reify the delusion of a self, or a self in objects, and so on.
This is why many adepts are explicitly clear that dependent origination is synonymous with a lack of origination [anutpāda], because phenomena that originate in dependence on ignorance as a cause, never actually originate at all, for example, Candrakīrti states:
“The perfectly awakened buddhas proclaimed, "What is dependently originated is non-arisen.”
Or Mañjuśrī:
“Whatever is dependently originated does not truly arise.”
Nāgārjuna once again:
“What originates dependently is non-arisen!”
Thus dependent origination is incapable of producing existence of any sort, because dependent origination is incapable of producing entities. Entities and existence only appear because of the ignorance which afflicts your mind. When that ignorance is removed, all perceptions of existence are removed, all perceptions of selves are removed and all perceptions of origination are removed.
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Anurag Jain
Soh Wei Yu lol. Lot of words. Still does not explain what is emptiness...
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Soh Wei Yu
Anurag Jain it is explained above
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Anurag Jain
Soh Wei Yu ok. But not as clear as the tetralemma.
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Stian Gudmundsen Høiland
> In the Lankavatara Sutra, the Buddha teaches: "All things are empty of self-nature. They are not produced from themselves, nor are they produced from other things, nor are they produced by both. They have no producer." (Lankavatara Sutra, Chapter 3)
Nice!
> The Lankavatara Sutra states: "By knowing that all things are empty, one can remove all clinging and attain final Nirvana." (Lankavatara Sutra, Chapter 4)
Nice!
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