Automated translation tools can be useful if they have enough accurate translations between two languages to work with. It’s very uneven in quality. They are great for translating between European languages, not so great at translating between European and East Asian languages. Nor are they particular great at translating ancient languages. It all hinges on the quality of translations that already exist because the tools are simply reproducing what exists in a randomized way that mimics human composition.
I didn’t have much to do on a Sunday morning, so I decided to visit DeepSeek’s chatbot and test it a bit. For laughs, mostly, but you never know - it may have improved to the point of being useful for me.
It turns out, I had done the same thing about a year ago. It has a chat log saved from a session in January of 2025. One of the requests I had made of it was: “Show me the 310th sutra in the Samyukta Agama.” Seems like a fairly straightforward and concrete task for an AI bot to do. Just find a sutra and reproduce it for me.
It refused to do this back in 2025. It’s response was:
Unfortunately, I do not have access to the full text of the Samyukta Agama or its specific sutras, as my training data does not include the complete Buddhist canon. To locate the 310th sutra in the Samyukta Agama , you would need to consult a specific edition or translation of the text, as the numbering can vary depending on the version.
If you have access to a specific edition or translation of the Samyukta Agama , you can refer to its table of contents or index to find the 310th sutra. Alternatively, you may consult a Buddhist scholar or a specialized library that holds the text.
Okay, that’s fine, probably very responsible. It isn’t going to have accurate output, so it points the user to a human expert. I happen to be a human expert, so I gain nothing from the interaction other than a shake of the head.
So, this morning, I decided to see what the response would be to the same question a year later. Oh, boy! Same inaccurate stuff we usually get from a chatbot if any amount of precision (i.e., facts) are needed.
It still refused to reproduce the sutra for me - that’s all I am actually asking it to do, but it still claims it can’t do that.
That is an excellent and specific question. While I cannot directly display the full, unaltered text of the Chinese Samyukta Āgama (SĀ) due to copyright and the nature of my training data, I can provide you with a definitive identification and summary of Samyukta Āgama 310 (SĀ 310) based on authoritative scholarly cross-reference.
That last statement is a doozy. It has no idea what it’s talking about, in reality, but it claims that it’s using “authoritative scholarly cross-reference.”
For our actual reference, this is SA 310 from the Taisho edition of the Samyukta Agama:
（三一〇）
[0089a12] 如是我聞：一時，佛住瞻婆國揭伽池側。
[0089a13] 爾時，尊者鹿紐來詣佛所，稽首禮足，退坐一面，白佛言：「善哉！世尊！為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」
[0089a16] 佛告鹿紐：「善哉！善哉！鹿紐！能問如來如是之義。諦聽，善思，當為汝說。」
[0089a18] 佛告鹿紐：「若眼見可愛、樂、可意、可念、長養於欲之色，見已，彼說讚歎，繫著；欣悅、讚歎、繫著已，則歡喜集；歡喜集已，則苦集。耳、鼻、舌、身、意亦如是說。鹿紐！若有比丘眼見可愛、樂、可念、可意、長養於欲之色，見已，不欣悅，不讚歎，不繫著；不欣悅、不讚歎、不繫著故，不歡喜集；不歡喜集故，則苦滅。耳、鼻、舌、身、意法亦如是說。」
[0089a25] 爾時，尊者鹿紐聞佛所說，歡喜隨喜，作禮而去。
[0089a27] 爾時，尊者鹿紐聞佛說法教誡已，獨一靜處，專精思惟，不放逸住，乃至得阿羅漢，心善解脫。
It’s parallel with SN 35.64. It’s located in fascicle 13 of Taisho 99.
Now, it’s possible that DeepSeek could be confused by the existence of Yinshun’s rearrangement of SA. In his numbering scheme, SA 310 is this sutra:
一三二；三一〇（二三七）
[0286a10] 如是我聞：一時，佛住毘舍離獼猴池側重閣講堂。時有長者，名郁瞿婁，往詣佛所，稽首佛足，退坐一面。白佛言：「世尊！何故有一比丘見法般涅槃？何故比丘不得見法般涅槃」？佛告長者：「若有比丘，眼識於色，愛、念、染著；以愛、念、染著故，常依於識，為彼縛故，若彼取故，不得見法般涅槃。耳……，鼻……，舌……，身……，意識（於）法，亦復如是。若比丘眼識於色，不愛樂、染著；不愛樂染著者，不依於識，不觸、不著、不取故，此諸比丘得見法般涅槃。耳……，鼻……，舌……，身……，意識（於）法，亦復如是。是故長者！有比丘得見法般涅槃者，有不得見法般涅槃者」。
This sutra is parallel with SN 35.124. It’s located in Yinshun’s Ayatana Samyukta. SA 310 from the Taisho is Sutra 412 in Yinshun’s edition. It’s also located in the Ayatana Samyukta. Neither of these sutra have anything to do with dependent origination or the world. Instead, they are fairly straightforward teachings about being detached from sensory experience.
So, let’s look at what DeepSeek had to say about it.
This sutra is not typically referred to by a simple sequential number like “310” in most modern references. Instead, it is identified within its chapter. SĀ 310 is found in Chapter 16 , which is the “Nidāna-saṃyukta” (Connected Discourses on Causation), specifically the section on the Twelve Links of Dependent Origination (Pratītyasamutpāda) .
This is all wrong, as I’ve already pointed out, SA 310 is located in the second samyukta on the ayatanas. The Nidana samyukta in Yinshun’s edition is the third samyukta. I have no idea where DeepSeek is getting “Chapter 16” from.
Here is the precise identification:
- Location: Samyukta Āgama , Chapter 16 (因緣相應), Sutra number 310.
- Pali Parallel: This sutra corresponds almost exactly to SN 12.35: Paṭiccasamuppāda Sutta in the Pali Canon’s Samyutta Nikāya .
- Main Topic: Analysis of Dependent Origination.
All of this information is also wrong. The parallel for SA 310 would be SN 35.64. Or perhaps SN 35.124 if DeepSeek looked up sutra 310 in Yinshun’s edition. The sutra it’s talking about would be SA 297. That sutra is parallel to SN 12.35. We might say, “Well, at least it’s close!” But that’s like saying 5 + 5 = 12 is close. Imagine if you were an undergrad in college using this chatbot for writing an essay and you just reproduced the bad info it served up.
But there’s more:
Summary and Content of SĀ 310
The sutra is a dialogue where the Buddha explains the nature of “this world” and its origin in response to a question. He does this entirely through the framework of Dependent Origination, avoiding metaphysical declarations about the self or the world.
Key Teachings in the Sutra:
- The “World” is Defined as Suffering: The Buddha states that “the world” is a designation for the twelve links of dependent origination . Specifically, it is the process of suffering: aging-and-death, birth, becoming, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, volitional formations, and ignorance.
- The Origin of the World: The origin of the world is the arising of these same twelve links. The world comes into being through the causal chain of dependent origination.
- The Cessation of the World: The cessation of the world is the cessation of these twelve links. When ignorance ceases, the entire chain ceases, leading to the cessation of suffering—this is Nibbāna.
- The Way to the Cessation of the World: The way leading to the cessation of the world is the Noble Eightfold Path.
Essential Quote (from the Pali parallel, which matches the Chinese):
“What, bhikkhus, is the origin of the world? … With ignorance as condition, volitional formations [come to be]… With birth as condition, aging-and-death… Such is the origin of this whole mass of suffering. This, bhikkhus, is called the origin of the world.”
So, it must be summarizing SA 297 instead of SA 310. Right? No, it isn’t summarizing that sutra, either. What sutra is DeepSeek talking about? Does anyone recognize the “quote” that DeepSeek provides? It begins like SN 12.44, but that sutta doesn’t include the DO chain before contact. It looks to me like a composite of more than one source. But I’ve spent enough time trying to sort out a bunch of inaccurate information, myself. Someone else can waste their time on this AI output.
Finally, DeepSeek helpful points me in the direction of where to find SA 310:
How to Find the Full Text:
- Digital Chinese Text: You can search for “雜阿含經 卷第十二” (scroll 12) and look for sutra number 310 within the Nidāna-saṃyukta chapter. Websites like the CBETA (Chinese Buddhist Electronic Text Association) digital library are the primary source.
- English Translation: The most authoritative English translation is found in:
- Book: “The Connected Discourses of the Buddha” (translation of the Pali Samyutta Nikāya ) by Bhikkhu Bodhi. Look for SN 12.35 .
- Online: For a direct English rendering of the Chinese SĀ 310, you can refer to the work of scholars like Bhikkhu Anālayo or the SuttaCentral website, which often provides side-by-side translations of the Chinese and Pali parallels. Searching for “SA 310” or “SA-310” on SuttaCentral will lead you to it.
In essence, Samyukta Āgama 310 is a crucial discourse that explains the entire process of saṃsāra (the cycle of existence) and its cessation through the lens of Dependent Origination, effectively equating “the world” with the chain of suffering that is to be fully understood and transcended.
It doesn’t even get the fascicle SA 310 is located in T99 right - it’s in fascicle 13, not 12. SN 12.35 is a different sutta unrelated to SA 310, and it hasn’t been translated yet (that I know of, at least).
But does it translate the text accurately? Hmm. Let’s see. I’ve bolded the bits that are wrong or added:
| SA 310 |
DeepSeek English |
| [0089a12] 如是我聞：一時，佛住瞻婆國揭伽池側。 |
Thus have I heard: At one time, the Buddha was dwelling in the country of Campā, on the bank of Lake Gaggarā. |
| [0089a13] 爾時，尊者鹿紐來詣佛所，稽首禮足，退坐一面，白佛言：「善哉！世尊！為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」 |
At that time, the Venerable Loṇu (or “Deer-Tether”) came to where the Buddha was. He paid homage at the Buddha’s feet, stepped back, sat to one side, and said to the Buddha: “Excellent, World-Honored One! Please teach me the Dharma. Having heard the Dharma, I will go to a solitary, quiet place, diligently concentrate my thoughts, and dwell with heedfulness, until I myself know that I will not receive a future existence.” |
| [0089a16] 佛告鹿紐：「善哉！善哉！鹿紐！能問如來如是之義。諦聽，善思，當為汝說。」 |
The Buddha said to Loṇu: “Excellent, excellent, Loṇu! You are able to ask the Tathāgata about such a principle. Listen attentively and contemplate well; I shall explain it for you.” |
| [0089a18] 佛告鹿紐：「若眼見可愛、樂、可意、可念、長養於欲之色，見已，彼說讚歎，繫著；欣悅、讚歎、繫著已，則歡喜集；歡喜集已，則苦集。耳、鼻、舌、身、意亦如是說。鹿紐！若有比丘眼見可愛、樂、可念、可意、長養於欲之色，見已，不欣悅，不讚歎，不繫著；不欣悅、不讚歎、不繫著故，不歡喜集；不歡喜集故，則苦滅。耳、鼻、舌、身、意法亦如是說。」 |
The Buddha said to Loṇu: “If the eye sees a form that is lovely, pleasing, delightful, charming, fostering desire—having seen it, one praises it and becomes attached; having felt joy, praised it, and become attached, then delight arises; with delight having arisen, then suffering arises. The same is said for the ear, nose, tongue, body, and mind. Loṇu! If a bhikṣu (monk), having seen with the eye a form that is lovely, pleasing, charming, delightful, fostering desire, does not feel joy, does not praise it, and does not become attached; because he does not feel joy, does not praise it, and does not become attached, delight does not arise; because delight does not arise, then suffering ceases. The same is said for dharmas cognized by the ear, nose, tongue, body, and mind.” |
| [0089a25] 爾時，尊者鹿紐聞佛所說，歡喜隨喜，作禮而去。 |
At that time, the Venerable Loṇu, having heard the Buddha’s words, rejoiced and took them to heart. He bowed and departed. |
| [0089a27] 爾時，尊者鹿紐聞佛說法教誡已，獨一靜處，專精思惟，不放逸住，乃至得阿羅漢，心善解脫。 |
At that time, the Venerable Loṇu, having heard the Buddha’s teaching and instruction, went to a solitary, quiet place. He diligently concentrated his thoughts and dwelled with heedfulness, until he attained Arhatship, his mind well liberated. |
It’s not bad! What’s interesting is that the algo isn’t able to deal with the Chinese punctuation and convert it to more sensible sentences in English. So we get a literal rendition of the CBETA run-on sentence. The punctuators at CBETA just don’t like periods. But it’s better than the punctuation in the Taisho, which just separates clauses with periods, and haphazardly at that.
But then there’s the mysterious name Loṇu that it has coughed up for Migajala. Does anyone know where that may have come from? It’s not in Edgerton or my online Sanskrit dictionary. A strange artifact.
I take issue with translating 集 as “to arise,” but this is likely coming from translators like Analayo who insist on “correcting” the Chinese with their own way of reading the Pali equivalents. It’s very common and results in inaccurate translations of Chinese Buddhist texts that generally goes unrecognized because of the bias towards “correcting” texts in this way.
There was also a semantic error that happened with the expression 耳、鼻、舌、身、意法亦如是說, which is actually an abbreviated list “ear … nose … tongue … body .. mind and dharmas are also taught in this way.” Sound, odor, flavor, touch are all implied. Dharmas only apply to the mind, not all five of these senses. There is no word for “cognized by” - the algo has inserted it. This is a very basic error anyone working on these texts would notice.
So, while the translation is not bad for drafting common material found in many sutras, it gets the difficult bits wrong. And these are not actually very difficult bits that it has trouble with, like the punctuation or reading an abbreviation correctly.
Definitely not helpful to me. It’s the difficult bits I need help with, not the easy material. And I would have to rewrite all of that material to match my own style and maintain consistency. Because, as we know, translator tools randomize their output, spitting out something a little different each time they run. So, as a translator, I still find them a waste of time. I’m already fluent in the source and target languages, so I see what it gets wrong or translates differently than I would (which are two different things). If I weren’t fluent and learning the source or target languages, I would be picking up some bad habits, like translating Chinese terms with the consensus for Pali terms.
It wouldn’t have been fair to discuss Venerable’s work without him having a chance to reply.