Thanks for all these suggested edits @Beaver . I have now implemented all (I hope) of these in Bilara and they should go up live on SC in the next mass update, which is usually done about once a week, it seems. I would assume you can look for them some time next week, along with a new translation I’ve completed of Mil 5.1.2.
Thanks again.
Comment to SN12.61:1.3:
The technical term “body made up of the four principal states” clarifies that it is the material body spoken of here, rather than, say, the “mental body” (dn15:20.2).
The referenced passage in DN15 reads:
DN15:20.2: Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?
Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?”
I don’t see any “mental body” in that reference, so there must be a typo somewhere. I don’t even find DN15 speak of a mental body at all.
3 posts were merged into an existing topic: Sunnataloka sutta
The term attabhāva and related forms are generally rendered as “incarnation”, but there are still a few suttas with divergent translations:
If I’ve found them all.
Comment at MN26:16.9:
This would also explain why, just a little below, he invites the Bodhisatta to lead the community rather than to share leadership like Āḷāra Kālāma (
[mn36:16.32]()). sn35.103:1.6 shows that he did, however, make claims to being spiritually attained.
It should be mn26:16.32 instead of mn36.
Comment at MN26:18.1:
While this skips directly from his arrival in Uruvelā to his awakening, other texts describe his practice of fervent austerities here, which must have taken a considerable time (mn36:16.7, mn85:15.1). See note on mn26:18.1.
The note refers to itself.
Comment at MN26:25.3:
Here “faculties” refers to visible features such as bright eyes. Compare Chāndogya Upaniṣad 4.14.2, where a students face is seen as bright and glowing due to their recent insights.
Should be “student’s face”.
I see this new translation of mine is now live on SC. Looking through it myself, I have noticed there are three typos, as follows:
In section 4.2, “angre” should be “anger”. Now corrected.
In sections 6.10 and 7.10, there are errant quotes at end of paragraph. Now removed.
If you cast an eye over this sutta @Beaver to see whether you spot other errors, I would be most grateful.
In Ud1.1-3 we find the concept of anuloma and paṭiloma. These are translated as “forward order” and “reverse order”. Because of this, I had expected for the “reverse order” to start with old age and death and go all the way back to ignorance. But the “reverse order” is actually just as forward as the “forward order”; while the “forward order” describes the origination sequence, the “reverse order”, however, describes the dissolution sequence. Both begin with ignorance and end with old age and death.
So perhaps the translation should rather be something like, well, “origination sequence” and “dissolution sequence”? Or “continuation mode” and “dissolution mode”?
The note at DN15:2.1 assumes that in the Ud suttas, paṭiloma means starting with old age and death, which is not the case:
Dependent origination is here taught in “reverse order” (paṭiloma, ud1.2:1.4), starting with the existential problem: we are all going to die. This factor and the next are resultant, so we cannot solve them directly.
Sigh! It seems the Buddha was right when he said, “this dependent origination is deep and appears deep” … 
The term kathaṁ … attho daṭṭhabbo? is sometimes translated “how should we understand …?”, sometimes “how should we see …?”
@cdpatton , this is for you. 
Comment on SN12.63:5.2:
Such pits are frequently mentioned in the suttas and must have been a common sight. Since fired bricks were not regularly produced, perhaps they were used for metals or pottery, although kilns are also mentioned. Falling in one is an apt simile for the pains of hell (an7.66:8.3, sn12.51:12.1).
Neither of the two suttas mentioned has anything about hell. More apt suttas to demonstrate the pains of hell are perhaps AN7.72 or AN3.36.
Ahh … I realize you meant perhaps that the suttas should give examples for the use of a kiln … then they should rather be placed at the end of the previous sentence.
Yep, the segmentation was off in a couple places in that text. I’d love to be able to change the root segments, but the Bilara app doesn’t allow it. I put the English and Chinese together as the Chinese is currently segmented so they at least match each other and hit update in the Bilara app. There are now a few blank segments that someone should probably delete at some point.
Mil 5.1.2 title
«2 The Question on Omniscience»
Should be a period behind «2».
It might be a coincidence but the period was also missing in the Pali. «2 Sabbaññubhāvapañha».
:1.5 «laks of rice grains»
Maybe it is correct as it is but wondered if it should be «lakhs».
I think there’s also one at the end of 4.10 that should be removed.
:3.2 and :3.9
«Teacher's instruction»
Straight apostrophe.
Mil 2:49.6
«the fruit of stream-entry»
Mil 3.1.11:1.2 and :2.3 and Mil 3.7.1:4.2
«the fruit of stream entry»
Hyphen in Mil 2 vs space in the three Mil 3 segments.
Mil 5.1.1:8.3 and Mil 5.1.1:10.3
«attention toward being produced again.»
These should probably be «towards».
Mil 2:55.1
«Buddha's words»
Straight apostrophe.
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:»
These should probably change to «And this too was said, your majesty» to match the «was said» placement of the ones about Sāriputta, Sister Vajirā, and the other ones about the Buddha.
Mil 5.1.1:2.2, :7.4, :9.4, :11.4
«the element of nibbāna without residue remaining»
Mil 3.5.10:1.5, :2.4
«the element of nibbāna with no residue remaining»
«without» vs «with no»
Mil 5.1.1:17.1
Maybe the quotation mark at the beginning should be removed.
AN6.44:11.3: no hānagāmī.
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.
The Pali is abbreviated here, but the full phrase would be
So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
The translation for pareti has been changed to “depart”, except for here where it’s “headed for”.
The sutta description of the Suttaplex card for Snp 5.14 says:
How to reach unbinding and bring consciousness to a halt.
When I saw “unbinding”, I almost choked on my coffee. Fortunately I wasn’t drinking coffee!
The translation for atthaṅgama has partly been changed to “disappearance”, but there are still a number of cases where “ending” is found:
pubbeva somanassadomanassānaṁ atthaṅgamā
In the formula for the fourth absorption we have “ending of former happiness and sadness” in these cases:
sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya
In this particular case I believe there is consistently “make an end”. (I haven’t listed this case.)
soṇā.
… with clairvoyance is Sakulā. … Dibbacakkhukānaṁ yadidaṁ bakulā
My partner noticed this. Just wondered if it was a typo or not?
Maybe it has to do with the variant:
Variant: bakulā → sakulā (bj, sya-all, km, pts1ed)
There is a copy and paste mistake in the blurb for SN42.5
Assāroha the cavalry warrior asks the Buddha whether the belief that warriors have a good rebirth is correct. The Buddha tries to dissuade him, but ultimately reveals that by following the way of violence they head to a bad rebirth. Yodhājı̄va is distressed and asks to ordain.
It should be “Assāroha is distressed and takes refuge”.
In the blurb of Ud8.3
The escape from conditions is areal.
I’m not sure what areal means in this context because it doesn’t fit the definitions provided by both Oxford and Merriam Webster. I suspect it is a typo.
