I think on the abbreviations page this is incorrect:
Shouldn’t the first item be vnp? and the second vns?
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SN22.1:1.2 comment:
“Crocodile’s Bellow” (susumāragira) was their capital. The commentary it was was so-named because a crocodile bellowed in a nearby lake during the founding of the city.
Probably “the commentary says it was so named …” or “according to the commentary it was so named”. And remove one “was”.
DN9:39.1 comment:
Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” or “life-form” that is acquired at rebirth, i.e. the body (sarīra), whether material or immaterial.Here we see an echo of the old use of ātman as “body”, although it is applied even to the formless realms.
Add space after period: “whether material or immaterial.> <Here we see an echo …”
I notice that both MN 10 and DN 22 have the Pāli title Mahāsatipaṭṭhānasutta. My understanding is that only DN 22 usually gets the mahā prefix, and the translated titles reflect this distinction. Is the MN 10 Pāli title a typo or am I missing something?
(I had to remove the corresponding screenshot for DN 22 since I’m a new user. Scroll down in the DN Mahāvagga to find it.)
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This is a known thing that gets reported a few times a year. If you look at the English titles you can see they are different.
In the Burmese-originated manuscripts the suttas are in fact identical. (I confirmed this by looking at the Digital Pali Reader Online). Strange, eh? As a general policy SuttaCentral doesn’t make any changes to the manuscripts. Bhante @Sujato, did you make an exception in this case and just keep the original name?
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The “fading away of rapture” of the third jhana pericope is placed at the dimension of infinite space as well in AN 9.35.
Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.
So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
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The term pāti (usually in combination with the material it is made of, like suvaṇṇa) is usually translated “cup”, except for in SN17.12, where it is “pot”.
The term saṁyojaniya is sometimes “tighten fetters” (SN35.109 title, SN22.120 title, SN35.122 title, SN35.96, SN41.1, SN35.151, and SN35.244),
sometimes “tighten the fetters” (SN46.29, SN35.109 except title, SN22.120 except title, SN35.122 except title, SN12.59, SN12.58, SN12.57, SN12.53, AN2.6, and SN12.54).
In the formula for the definition of rebirth, the term khandhānaṁ pātubhāvo is mostly translated as “manifestation of the aggregates”, except for DN22, where it is “manifestation of the sets of phenomena”.
SN14.36:1.2, comment, last sentence:
The three phases then correspond to the rebirth, continuation of life, and passing away to be reborn anew, “the manifestation of regeneration”.
Here I am wondering if the quote should not be “the manifestation and regeneration” which is the wording in the sutta text.
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This is strange, but I understand the methodology of not altering original manuscripts. I noticed the problem when I created a drop-down search menu using sutta titles from suttaplex. Typing “satipat” shows DN 22 and MN 10 side-by-side with the same Pāli title but different English titles. It’s simple enough to modfiy the MN 10 entry in the suttaplex json file so that my users see what they expect from reading The Middle Length Discourses in translation. Thanks for your assistance with this.
I am not sure if AN7.64:22.1 has a typo
When they commit deeds of killing babes
Perhaps, autocorrect replaced Brahmans with babes? Babes = Brahmins, hmmm?
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There’s an essay on this.
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Thank you, Ayya. That essay linked to the wrong sutta (AN7.60). I can’t blame myself for not finding the relevant discussion before posting here. 
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In the similarly phrased passages at AN10.61 or AN10.62
purimā koṭi na paññāyati
and in suttas of SN15 and SN22
pubbā koṭi na paññāyati
the term paññāyati is translated “evident” in AN10.61 and 62, and “found” in the SN suttas.
SN48.50:4.2: Yo hissa, bhante, samādhi tadassa samādhindriyaṁ.
For their samādhi is the faculty of immersion.
Shouldn’t this be, “For their immersion is the faculty of immersion”, just like for the other faculties?
SN15.10:1.1, comment:
This Sutta is also at iti17 and [iti]18().
These references are wrong. I found a parallel sutta to SN15.10 on a “heap of bones the size of this Mount Vepulla” at Iti24, but not a second one that is similar. As an aside, in Iti24:2.1, puggala is translated “person” instead of “individual”.
Thig16.1 refers to the same simile, but here we find a spelling variant for the name of the mountain, vipula vs. vepulla. I am wondering whether we should keep just one spelling in translation, so the reference to the simile is easier to find.
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The relevant content in the source file is indeed 1. Pubbayogādi
Thanks for pointing that out @HongDa , but that is very strange and must be wrong.
Even the existing Rhys-Davids translation of this section has it has #2. See:
It looks weird indeed with my translation paired with the Pāli showing 2 vs 1. Did Bhante @sujato get back to you on this yet?
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In AN4.180 we find several instances of
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti
this is the teaching, this is the training, this is the Teacher’s instruction.
Only in one case, in segment 7.4, the translation is “this is the teaching, this is the monastic law, this is the Teacher’s instruction”.
Compare:
AN7.84:1.1: “Sattime, bhikkhave, adhikaraṇasamathā dhammā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya.
“Mendicants, there are these seven principles for the settlement of any disciplinary issues that might arise.(and also segment 1.4 in that sutta)
DN33:2.3.49: Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—
Seven principles for the settlement of any disciplinary issues that might arise:
MN104:13.1: Satta kho panime, ānanda, adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—
There are seven methods for the settlement of any disciplinary issues that might arise.
AN7.84 has dhammā which the other two have not. The translation is “seven principles”.
DN33 has still the translation "seven principles, while MN104 has “seven methods”. MN104 should also have “these seven …”.
MN104:17.2 has the following note:
Pali editions vary as to whether the accuser is singular or plural. However, even those editions that use the plural here (Mahāsaṅgīti, PTS) shift to singular below (mn104:17.6, mn104:19.2), while in the Vinaya it is also singular (pli-tv-kd14:14.29.7).
Here, Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā is translated: “It’s when a mendicant accuses a mendicant of the kind of serious offense that entails expulsion, or close to it”, i.e. singular.
In segment 16.2, the same Pali text is translated: “It’s when mendicants accuse a mendicant of a serious offense; one entailing expulsion, or close to it”, i.e. plural. Also the reply of the accused, “No, reverends …”, is plural in this case.
In segment 19.2 both Pali and translation are singular. However, the replies (in translation) have plural several times further down.
In DN15:21.2, comment, we find:
Compare the Jain term __sammūrcchana_, “congealment”
Two underscores before the word sammūrcchana, which leads to it not being shown in italics on the website.
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AN 10.104 A Seed
Repeats “who”
“consider an individual who who has right view,”
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In SN12.38:1.2, comment, we find the sentence:
Within these groups we different synonyms or related terms are used in particular contexts (see eg. sn12.19).
It seems the word “we” doesn’t fit here.
AN4.171:2.3, comment:
“Deliberate” (sampajāna) means one is aware before, during, and after
([ mn61:12.1](), [pli-tv-bu-vb-pc1:2.2.2]()).
There’s a superfluous space after the square bracket before mn61:12.1.
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The blurb for SN1.50 may have a typo
Ghaṭīkāra, a disciple of the former Buddha Kassapa, comes to the Buddha and speaks of his past life, and of the attainments of six friends.
I think it should be seven.
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DN2:20.7, comment:
Pavuṭā probably refers to the “castoff incarnations” (paüṭṭaparihāra), seven sages in whom, according to the Bhagavatī Sūtra, Gosāla had been born before his last life.
Could it be that “seven stages” are meant instead of “seven sages”? Difficult to imagine to be born in a “sage”. But there are more conceptions of the Ājīvakas that are somewhat … difficult to follow. 
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AN 7.53:4.6
«Yes, Ma’am»
I think it should be «ma’am», no capitalized «m».
«“He said this; but what he really meant was…”?»
AN 5.142:7.2, AN 5.142:8.2, AN 5.142:9.2
«they don’t understand…»
DN 33:3.1.19, DN 33:3.1.24, DN 33:3.1.29, DN 33:3.1.34, DN 33:3.1.39, DN 33:3.1.45, DN 33:3.1.61, DN 33:3.1.67, DN 33:3.1.72, DN 33:3.1.77, DN 33:3.1.82, DN 33:3.1.87, DN 34:2.1.52, DN 34:2.1.57, DN 34:2.1.62, DN 34:2.1.71, DN 34:2.1.75, DN 34:2.1.81
«energy…»
AN 2.281-309
«further penalty… covering over»
MN 150:4.10
«tastes known by the tongue…»
Maybe these should have a space before the ellipsis.
AN 4.275:1.4
«…so that unskillful»
AN 10.61:3.1, AN 10.61:5.1, AN 10.61:7.1, AN 10.61:9.1, AN 10.62:3.1, AN 10.62:5.1, AN 10.62:7.1, AN 10.62:8.3
«…the three kinds of»
Maybe these should have a space after the ellipsis.
MN 134:8-13.1
«back to the past? … ”»
AN 4.265:2.1
«They don’t themselves steal … ”»
These two have a space between the ellipsis and the quotation mark. Maybe they should remove the space.
AN 4.238:1.1
«having realized them with my own insight….»
After looking at AN4.233-237 I think it should be «insight. …», space between the period and the ellipsis.
SN 56.81:1.1
«….»
I saw the Pali also used four periods, but was unsure if it should just be three.
AN 10.61:9.1
«In the same way, when the factor of associating with true persons is fulfilled»
AN 10.62:8.3
«In this way, when the factor of associating with true persons is fulfilled»
Maybe these should match.
AN 4.234:4.1 and AN 4.235:1.7
«And what are the dark deeds with dark results?»
E.g. AN 4.233:2.1 and MN 57:8.1
«And what are dark deeds with dark results?»
AN 4.234:4.1 and AN 4.235:1.7 were the only ones to use «the».
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@johnk
Mil 5.1.1:17.1
Maybe the quotation mark at the beginning should be removed.
Mil 5.1.1:2.2, :7.4, :9.4, :11.4
«the nibbāna-element without residue remaining»
Mil 3.5.10:1.5, :2.4
«the element of nibbāna with no residue remaining»
Not sure if these should match.
Mil 5.1.1:12.2
«Whatever Dhamma and Vinaya has been taught»
Mil 2:3.2
«That Dhamma and Vinaya which has been taught»
Guessing «has» is correct and that it shouldn’t be «have».
Mil 4.6:1.4
«the Buddha, the Dhamma and the Saṅgha for refuge.»
Maybe a comma after «Dhamma».
Mil 1:7.3 and Mil 5.1.1:18.4 (twice)
«brahman» and «brahmans»
Mil 2 (a lot) and Mil 3.4.6:4.2
«brahmin» and «brahmins»
Not sure if the «a» vs «i» difference is on purpose.
Mil 3.7.9:2.3
«I have had that direct experience,in fact»
No space after the comma.
Mil 4.1:7.3
«approached the Elder Nāgasena»
Mil 2:3.2
«Then, just as the Elder Tissa»
Mil 2:23.3
«seeing the Elder on the path»
Mil 2:23.11
«On that very day the Elder»
Mil 2:44.3
«The Elder Rohaṇa, venerable sir»
These were the only places to capitalize the «e» in «elder».
Mil 3.8:2.3, Mil 3.1.4:2.3, Mil 3.2.4:2.3, Mil 5.1.1 segment 2.3, 17.1, 17.3-4, 17.6 (thrice), 17.7, and 18.4 have a name after «elder» like Mil 2:3.2, Mil 2:44.3, and Mil 4.1:7.3 but they didn’t capitalize «elder».
Mil 5.1.1:2.3
«This too was spoken, your majesty, by the elder Sāriputta, the general of the Dhamma:»
Mil 3.2.4:2.3
«And this too was said, your majesty, by the elder, Sāriputta, General of the Dhamma:»
Some differences like «General» vs «the general», «said» vs «spoken», comma after «elder» in Mil 3, and no «And» beginning in Mil 5.
When it was the Buddha:
Mil 3.1.9:5.4, Mil 3.1.12:3.4, Mil 3.1.13:4.11, Mil 3.1.14:3.5, Mil 3.2.4:1.9
«And this too was said, your majesty, by the Blessed One:»
Mil 3.1.11:2.5
«And this too was said, your majesty, by the Blessed One in the excellent Saṃyutta Nikāya:»
Mil 3.4.4:2.5, Mil 3.4.5:4.5, Mil 3.4.6 segment 2.11 and 4.11, Mil 3.6.1:1.13
«And this too, your majesty, was said by the Blessed One:»
Different «was said» placement.
This was a bit different:
Mil 3.1.1:7.3
«For this was said, your majesty, by Sister Vajirā in the presence of the Blessed One:»
It also had a «Bhāsitampetaṁ» beginning like the Buddha and Sāriputta ones. So unsure if it should stay as it is or if it should also have an «And this too» beginning like most of them, or if it and the others should have a «This too was spoken» beginning like the new Sāriputta one.
Mil 4.2:2.3
«one behaving with hatred ruins the matter discussed through the power of hatred»
Unsure if these two «hatred» should change to «anger». The «hatred» in segment 1.3 changed to «anger».
Mil 3.6.6:1.3
«stained with greed, hatred, and delusion»
Unsure if it should be «lust, anger» instead of «greed, hatred»
Mil 2:57.2
«having heard the messenger's words»
Mil 2:43.1
«in the Buddha's teaching»
Mil 2 segment 51.2, 53.4, 55.1, and 56.3
«Buddha's words»
Straight parentheses.
Mil 2:44.5
«"My preceptor, venerable sir, bows his head at your feet»
Straight quotation mark.
Mil 4.5:2.2
«A doubt has arisen in me, Venerable Sir»
Earlier in that segment and other suttas used «venerable sir».
Unsure if Mil 3.1.9 segment 5.3 and 5.4 should remove their quotation marks, it seems like Nāgasena keeps talking.
Mil 2:51.8
«set out on tour toward Pāṭaliputta»
Mil 5.1.1:8.3 and Mil 5.1.1:10.3
«attention toward being produced again.»
These should probably be «towards».
Mil 2 segment 73.2 and 76.1 + Mil 3.2.6 segment 7.1
«venerable Nāgasena»
These three segments should probably capitalize the «v».
Mil 2 segment 2.2 and 17.3
«Nibbāna»
I think these were the only ones to capitalize the «n» in «nibbāna».
Mil 2 segment 56.3 and 59.5
«the three Piṭakas»
Mil 2 segment 55.1 and 65.1
«the three piṭakas»
«P» vs «p».
Mil 5.1.1 top of the sutta
«Milinda's Questions»
Straight parenthesis.
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The term sikkhaṁ paccakkhāya is generally translated “disavow the training”; but in DN24:1.6.11 it is “resign the training”.
We also find “resign the training” in AN4.122, AN5.55, AN5.75, AN5.76, AN5.226, AN6.55, AN6.60, AN7.72, AN8.14, AN10.32, AN11.6, MN67, MN82, SN12.32, SN16.11, sn35.120, SN35.244, SN45.160, SN52.8, Thag6.6, and Ud3.2. Some have partly “disavow”, partly “resign”.
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