Iâm not well-versed in Pali. Is NÄ«varaáčappahÄáčavagga a typo? I canât find pahÄáča in the Pali dictionary.
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Yes, it seems to be a typo. I donât know where the terms for the breadcrumbs are taken from, but on the suttaplex card and in the ânameâ file itâs nÄ«varaáčappahÄna, without underdot under the ânâ in pahÄna.
@HongDa ?
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Note to MN95:35.2:
That KÄpaáčika should sincerely go forth does not conflict with him being a spy; it is a conversion story. In authoritarian countries today, spies are regularly placed in monasteries for the same reason. There are stories of how, after being placed for many years and seeing not a hotbed of sedition but a place for wisdom and goodness, such spies feel shame and genuinely convert to Buddhism.
Perhaps an insignificant detail, but KÄpaáčika doesnât go forth, but goes for refuge as a lay follower.
The description ubhato sujÄto hotiâmÄtito ca pitito ca, saáčsuddhagahaáčiko, yÄva sattamÄ pitÄmahayugÄ akkhitto anupakkuáčáčho jÄtivÄdena for the genealogy of brahmins is usually translated
well born on both his (or âmyâ or âyourâ) motherâs and fatherâs side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation
In AN5.192:5.2 and 13.2 we find instead
well born on both the motherâs and the fatherâs sides, coming from a clean womb back to the seventh paternal generation, with irrefutable
and impeccable genealogy
bahĆ«naáč ÄcariyapÄcariyo has various translations:
- DN4:5.14: tutor the tutors of many
- MN95:8.12, DN5.6.14: teach the tutors of many
- DN4:6.14, DN5:7.14, MN95:9.13 (where the following part of the Pali is abbreviated): a tutor of tutors
The note to MN 60:9.2 should have âhappensâ instead of âhappenâ. Perhaps there should be a comma after âAnywayâ as well?
Note to MN 60:38.2. Perhaps âThe Paliâ rather than âPaliâ would sound better here.
SN 11.20 blurb
«His charioteer MaÌtal»
I think it should be «MÄtali»
Iti 5:2.1
«Mendicants, give up one thing. and I guarantee you non-return.»
There shouldnât be a period after «thing»
SN 3.24:10.2
«âGive! give!â»
The second «give» should be capitalized like the first one.
SN 3.19:2.7 note
Double space between «rough» and «cloth»
SN 3.20:3.2 note
«pacceka means âindependentâ»
There should be a double quotation mark at the end instead of a single.
SN 6.1:1.6 note
«( idappaccayatÄ)»
Space after the opening parenthesis.
«PAáčICCASAMUPPÄDA»
Maybe none of these letters should be capitalized. The link it contained is broken, SuttaCentral
SN 3.12 blurb
«Inspired, the laymen Candanaáč
galika offers a verse»
I think it should be «layman» instead.
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AN1.624 has âdeathlessâ vs all the other suttas in the section which have âfreedom from deathâ
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SN2.23 blurb has an extra period in the middle:
The deity SeriÌ speaks of how everyone loves food., to which the Buddha responds with verses in praise of giving. SeriÌ speaks of his own generosity in a past life.
ja162 comma and period
âNothing is worseââThis story the Master told while dwelling at Jetavana,. about feeding the sacred fire. The circumstances are the same as those of the Nanguttha Birth related above.
two periods:
an5.162
Five reflections to help eliminate resentment, an explanation by SÄriputta..
ja47
ââTis knowledge.ââThis story was told by the Master while at Jetavana about one who spoiled spirits..
Space commas:
sn2.15
Candana asks who crosses the flood. The Buddha replies that it is one who is virtuous , wise, peaceful, and beyond attachment to rebirth.
ja392
⊠The story is that the Brother had left Jetavana and dwelt in the Kosala kingdom near a certain wood: one day he went down into a lotus-pool , and seeing a lotus in flower he stood to leeward and smelt it. âŠ
ja461
âŠSaid the Master, âLay Brother, wise men of old who exactly knew the eight conditions of this world , felt at a fatherâs death no grief, not even a little.â âŠ
space period:
sn11.18
When Sakka sets out on a pleasure jaunt, he begins by lifting his joined palms to the four quarters . His charioteer MaÌtali points out âŠ
Extra period:
ja408
âA mango in a forestââThe Master told this when dwelling in Jetavana, concerning rebuke of sin. The occasion will appear in the Paniya Birth. .
not sure what is happening ja43
⊠you were just as headstrong in former days. also, and, as the result of your headstrong refusal âŠ
There are probably more to be found.
All thanks to blurbs.readingfaithfully.org
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SN20.7:2.4
âWe will actively listen and trying to understandâ should probably be âWe will actively listen and try to understandâ
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MN95:14.5: SaddhÄ, ruci, anussavo, ÄkÄraparivitakko, diáčáčhinijjhÄnakkhantiâ
Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.
In MN95, when the concept of the 5 things is introduced, it says, âacceptance of a view after deliberationâ. Further down (segments 15.10 and 15.11) it says âafter contemplationâ. Later it goes again back to âdeliberationâ.
Ruci in MN95 is rendered âendorsementâ in segments 14.5 and 14.9, but âbeliefâ in segment 15.7. ÄkÄraparivitakka is âa reasoned train of thoughtâ in segment 14.5 and âa reasoned reflectionâ in segment 15.9.
Samannesati is âscrutinizeâ in segments 17.2 and 19.1 and âsearchâ in segment 18.1. DhammÄ in this context (with lobhanÄ«ya, dosanÄ«ya, mohanÄ«ya) is âthingsâ in segments 17.2 and 17.3, and later on is âqualitiesâ. Perhaps it should be âqualitiesâ throughout.
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In this passage in the preface to the Sutta Nipata, the first ânorâ should be ânotâ or âneitherâ.
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In SN3.4:1.3, there is a typo in the following note:
Now Paseandi is reflecting on the Dhamma and bringing his own thoughts to the Buddha.
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From comment to DN23:1.2:
The PÄyÄsisuta is the only major Buddhist text that has a Jain parallel, Paesi-kahÄáčayaáč, a similar dialogue between Paesi and KeĆin in SetavyÄ.
PÄyÄsisutta (double âtâ).
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Snp 2.1:15.1 should end with a comma.
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First footnote for MN55 (MN55:1.1)
JÄ«vaka was the Buddhaâs doctor. His story is told in Kd 8, where we learn that he was abandoned on a trash heap by his mother SÄlavatÄ«, only to be discovered and raised by Prince Abhaya of Magadha, a Jain MN 58. âŠ
should probably read âa Jain (MN58)â instead of âa Jain MN58â.
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There appears to be an inconsistency in MN 74:8.1: Unless the Pali says otherwise, it appears that the to me below should be removed so it becomes consistent with the other two corresponding lines.
MN 74:6.1 has âWhen it comes to the view of the ascetics and brahmins to whom everything is acceptableâ
MN 74:7.1 has âWhen it comes to the view of the ascetics and brahmins to whom nothing is acceptableâ
MN 74:8.1 has âWhen it comes to the view of the ascetics and brahmins to whom some things are acceptable to me and some things are notâ
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The Pali says these statements in the form of direct speech, so has âthe ascetics say: âthis is acceptable to meâ or âthis is not acceptable to meââ. The translation however expresses it as indirect speech, so the âto meâ needs to be removed.
My hypothesis is that the translator first experimented with direct speech as well, but then opted otherwise and missed to remove the âto meâ in one place. 
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Thank you for explaining, Ayya.
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From comment to MN23:2.3:
This sense is reinforced by the fact that is the âbrahminâ who says this.
Should be âby the fact that it is the âbrahminââ.
In Thag17.1, uddhata is âhaughtyâ in segment 11.1, and segment 25.1 reads:
Thag17.1:25.1: Uddhato unnaáž·o bÄlo,
The restless, insolent fool,
It should perhaps rather be something like âthe haughty, puffed up foolâ.
In Ud 4.1, the term padhÄna (âstrivingâ) is translated âmeditationâ in segment 7.5:
ud4.1:7.5: âPadhÄnanti kho, meghiya, vadamÄnaáč kinti vadeyyÄma?
âMeghiya, since you speak of meditation, what can I say?
Further up itâs âstrivingâ.
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MN 62
Itâs when a mendicantâgone to a wilderness, or to the root of a tree, or to an empty hutâsits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breath in. Mindful, they breath out.
Breathe not breath?
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