Classic issue!
Thanks for posting and welcome to the forum
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Comment to MN56:29.7:
âIn the midst of it allâ is _vessantara_, as in the famous JÄtaka of that name (Ja 547). MA 133 here has <span lang='lzh'>ćźé±</spa>, where <span lang='lzh'>é±</span> represents _antara_, and <span lang='lzh'>ćź</span> may be _sama_. _Vessa_ in the sense of âallâ is rare in Pali.
In âMA 133 here has <span lang='lzh'>ćźé±</spa>â it should be â</span>â.
From comment to SN41.8:5.9:
See BBâs note for the peculiar grammar of this phrase. I take it as an idiom,. and try to express it in a way that makes sense in English. âŠ
Comma plus period after âidiomâ.
Buddha is misspelled once in the note to MN 144:2.1.
In MN 144:5.6, âcowsâsâ should be âcowâsâ.
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AN 10.92:2.1 and segments in other suttas
«and has clearly seen and penetrated the noble system with wisdom»
AN 10.92:7.1
«and has clearly seen and comprehended the noble cycle with wisdom»
«penetrated the noble system» vs «comprehended the noble cycle»
SN 55.28:2.8
«quelled for anyone who refrains from beer»
AN 9.27:4.5 and other segments
«quelled for anyone who refrains from consuming beer»
SN 55.28:2.8 doesnât have «consuming» like the rest. I think the only difference in Pali was a double «p» in «SurÄmerayamajjappamÄdaáčáčhÄnÄ» in SN.
There is an opening single quotation mark in SN 55.28:4.3 and AN 10.92:6.3.
«âWhen this exists, this comes to be»
SN 55.28:4.4
«this ceases.'»
Straight single quotation mark. Iâm unsure if this should be removed.
AN 10.92:6.18 has a closing quotation mark.
«That is how this entire mass of suffering ceases.â»
SN 55.28:4.8 doesnât have one.
«That is how this entire mass of suffering ceases.»
Not sure if SN 55.28:4.8 should also have one there since it didnât end with «hotÄ«âti.» like AN. But from the single quotation mark started in SN 55.28:4.3 and AN 10.92:6.3 to the end of the suttas they were practically the same.
SN 20.12âs blurb doesnât end with a period.
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The blurb for AN 5.34 is missing some words.
The Buddha teaches General SÄ«ha the benefits [of giving] which he can see for himself in this life, and those in the next life, which he must take on faith.
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In the phrase pañca kho ime, Ävuso nigaáčáčhÄ, dhammÄ diáčáčheva dhamme dvidhÄvipÄkÄ (MN101:11.2) or pañca kho ime, bhÄradvÄja, dhammÄ diáčáčheva dhamme dvedhÄ vipÄkÄ (MN95:14.3), the term diáčáčheva dhamme (âin this very lifeâ) is missing in translation.
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A typo in the blurb for AN 5.36
Gifts at the right time, in a appropriate way. The verses are the classic kÄladÄna blessing.
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The note for MN 149:1.1 essentially repeats part of the note for MN 149:2.1 (just after it). So it seems the note for MN 149:1.1 is redundant and can be deleted.
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Verses are (in my opinion) over-segmented. Itâs not always possible to have the word order match. This happens all the time but because the verse segments are so small it stands out more. So this isnât a typo.
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Iâm guessing âO Penelopeâ is intentional?
A special shout-out to western audiences?
(Probably âAnuruddaâ should be changed to âOdysseusâ in this case. )
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The terms sukhavedanÄ«ya and dukkhavedanÄ«ya are translated as âpleasantâ and "painfulâ (i.e. as adjectives) for example in AN9.13:3.1 and as âpleasureâ and "painâ (i.e. as nouns) in MN101:17.3.
The terms paripakkavedanÄ«ya and aparipakkavedanÄ«ya are translated âripeâ and âunripeâ in AN9.13 and âfully ripenedâ and ânot fully ripenedâ in MN101.
The terms bahuvedanÄ«ya and appavedanÄ«ya are translated âa lotâ and âa littleâ in AN9.13 and âstronglyâ and âweaklyâ in MN101.
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SN 22.101:3.10
«âIf only my mind was freed from the defilements by not grasping!â»
Three segments in SN 22.101, and four segments in AN 7.71
«âIf only my mind were freed from the defilements by not grasping!â»
SN 22.101:3.10 should probably also use «were».
AN 7.71:5.1
«Suppose a carpenter or their apprentice»
SN 22.101:6.1
«Suppose a mason or their apprentice»
MN 20:3.4 uses «mason» like SN 22.101.
AN 7.71:6.1, SN 45.158:1.1
«When the clouds soaked it with rain»
SN 22.101:6.7
«When the monsoon clouds soaked it with rain»
The Pali has «pÄvussakena/pÄvusakena» in all of the segments. So maybe they should all have «monsoon». MN 45:4.7 uses «monsoon clouds» and has «pÄvussakena meghena» like the others.
DN 20:21.13 has «storm cloud». The Pali has «pÄvussako megho». So I donât know if it should be «monsoon cloud» instead.
The Iti introduction says «morning-star» while the suttas use «Morning Star» or «morning star».
SN 14.1:1.2 note
«states of matter ((SN 14.30â39)»
Two opening parentheses in a row.
SN 12.17:1.1 note
Double space between «of» and «dependent»
SN 12.17:5.1 note
Double space between «sato» and «in»
Most places used «Ganges river» with a non capitalized «r» in «river». But DN 16:1.32.3, DN 16:1.32.5, SN 6.4:9.1, Ud 8.6:26.3, and Ud 8.6:27.2 use «Ganges River»
SN 42.10:3.7
«gold and currency, I say .â»
Space between «say» and the period.
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AN 10.86
Missing the word âofâ
âThey understand, âThis venerable is covetous, and often lives with a heart full covetousness.â
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an3.33 , AN3.32 , an4.41 AN6.61, AN7.53 ,SN12.31, snp5.19 all reference
this is what I was referring to in âThe Way to the Far Shoreâ
but the sutta is titled Going to the Far Shore in translation at SN45.34 and SN46.17
If this refers to the PÄrÄyanavagga Snp5 then it has been called âThe Chapter on the Way to the Beyondâ
Also, âThe questions of Ajitaâ is a sutta reference made many times in the above list of suttas and it is titled â The Questions of the Student Ajitaâ in the search result card, but âThe Questions of Ajitaâ in the actual sutta snp5.2 ditto for the Puáčáčaka and (Tissa)metteyya suttas.
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MN37:3.1
lord of gods, take a mendicant who has heard
Lord should be capitalized at the start of a new sentence.
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UsukÄra is âarrowsmithâ in MN101 and âfletcherâ everywhere else.
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In Kd6:35.4.1, shouldnât it be drink?
Keáčiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keáčiya sat down to one side.
Tagging Ajahn @Brahmali
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