Yes, Bilara is down at the moment and needs âtechnical supportâ. Hopefully that can be fixed soon, HongDa has already been notified.
1 Like
In the comment to MN111:1.1 we find the sentence:
It fills in the blanks between realizing stream entry and arahantship, reminding us that when a narrative depicts a person realizing the truth while listing to a teachingâas SÄriputta doesâthere is usually an extensive background of practice behind that.
Should probably be âlisteningâ instead of âlistingâ.
MN 101:32.10 has a cheeky whitespace before the final fullstop
2 Likes
there are numerous apparently inconsistent renderings of âgirt by seaâ and âsurrounded by oceanâ
im no pali scholar, but this just seems unaustralian
1 Like
some translation typos:
MN 37:13.3 missing a full stop
MN 37:3.1 & MN 37:13.2 are both incorrectly lowercased at the start of the same sentence
and
and some comment typos:
MN 114:10.8 should be âViewsâ, plural)
DN 19:57.7 has âwomanâ but should be âwomenâ (forty wives), or âa womanâ i guess
MN 77:22.1 comment has a broken link to AN 8.66, it currently links to https://suttacentral.net/an/en/sujato#8.66
2 Likes
I saw this too, but on closer inspection I realized that itâs actually consistent the way it is. There are two different Pali terms, sÄgarapariyanta (consistently translated âgirt by seaâ) and samuddapariyanta (consistently translated âsurrounded by oceanâ). The contexts are similar, so I too first thought itâs an oversight, but it seems not.
1 Like
SN 44.2 âIn that case, AnurÄdha, since a realized one is not found bu you as a genuine factâŠâ
Should be âbyâ
2 Likes
SN12.65:3.2
This consciousness turns back from name and form, and doesnât go beyond that.
I am wondering if it should not be âturns back to name and formâ instead of âfromâ? The same at DN14:2.19.2.
MN111:10.5: So tesu dhammesu anupÄyo anapÄyo anissito appaáčibaddho vippamutto visaáčyutto vimariyÄdÄ«katena cetasÄ viharati.
Regarding those phenomena, he meditated without going near or going away, independent, untied, liberated, detached, with mind free of boundaries.
Here and in segment 18.4, anupÄyo anapÄyo is translated âwithout going near or going awayâ, while everywhere else it is âwithout getting involved or shying awayâ.
MN44:11.2: âNa kho, Ävuso visÄkha, ariyena aáčáčhaáč gikena maggena tayo khandhÄ saáč gahitÄ; tÄ«hi ca kho, Ävuso visÄkha, khandhehi ariyo aáčáčhaáč giko maggo saáč gahito.
âThe three spectrums of practice are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories.
Here as well as in segment 11.1, khandha is translated in two different ways, âspectrumâ as well as âpractice categoryâ. In the three following segments where these categories are explained, they are called âspectrumâ again.
DN 1:2.31.9
«Iâve transformed into the state of existing.â»
DN 3:2.5.4
«the brahmins of the three knowledges?â»
I think these should use a single quotation mark instead.
DN 3:1.16.2
«She gave birth to a boy named âBlackâ.»
Single quotation marks instead.
DN 5:12.2
Maybe this should have a single quotation mark at the end since DN 5:12.1 begins with a single quotation mark.
DN 16:5.19.2 starts with a single quotation mark.
Should DN 16:5.19.5 change to «âThe Realized One became fully extinguished in our own village district, but we didnât get a chance to see him in his final hour.âââ» Change the first quotation from single to double, and add a double after the period.
MN 4:32.3
Maybe the double quotation mark at the end should be removed.
MN 38:21.6
Add a double quotation mark at the start of the segment.
MN 106:13.5
Begins a single quotation mark but it doesnât get closed. Maybe close it at the end of MN 106:13.11.
MN 107:5.4
Should it have a double quotation mark instead of a single at the beginning, and also add a double quotation mark before the single at the end? I think something has to change since MN 107:5.2 and :5.4 both start with a single quotation mark
MN 127:16.2 starts with a double quotation mark. So wondering if MN 127:16.16 should remove the opening quotation mark at the beginning of the segment.
MN 130:7.12
«what must happen to them in the next; Iâd better do good by way of body, speech, and mindâ?â»
Unsure if a double quotation mark should be added before «Iâd».
Ud 6.6:18.2
Begin with a double quotation mark instead of a single.
Snp 1.9:18.3
Begin with a quotation mark.
Snp 3.6:27.4
I think it should remove the double quotation mark at the end.
Snp 3.12:54.7
End with a double quotation mark.
Snp 3.12:8.4, Snp 3.12:9.1, Snp 3.12:10.6, Snp 3.12:11.1, Snp 3.12:13.4, Snp 3.12:14.1, Snp 3.12:17.4, Snp 3.12:18.1, Snp 3.12:20.4, Snp 3.12:21.1, Snp 3.12:23.4, Snp 3.12:24.1, Snp 3.12:26.6, Snp 3.12:27.1, Snp 3.12:29.4, Snp 3.12:30.1, Snp 3.12:32.4, Snp 3.12:33.1, Snp 3.12:36.4, Snp 3.12:37.1, Snp 3.12:40.4, Snp 3.12:41.1, Snp 3.12:43.6, Snp 3.12:44.1, Snp 3.12:46.4, Snp 3.12:47.1, Snp 3.12:49.4, Snp 3.12:50.1, Snp 3.12:53.4, and Snp 3.12:54.1
Wondered if the double quotation marks should be removed from these segments since I think the Buddha keeps talking.
Snp 4.14:2.1
«âThey would cut off the idea, âI am the thinker,â»
Missing a closing single quotation mark.
Snp 5.7:2.3
Begin with a quotation mark.
The Petavatthu blurb is missing an opening quotation mark. Should be «The âStories of Hungry Ghostsâ».
SN 4.25:2.2 note
«Mara»
Should be «MÄra»
Most notes used «Pali canon».
SN 1.24:1.1, Thag 1.111:1.1, Thag 6.2:1.1, DN 11:70.6, DN 28:2.12, DN 28:19.16 use «Pali Canon».
There were also some «Pali Canon»s in the introductions to the different collections. Maybe some of them should change the capitalization also, but some of them were on purpose since they cited something.
Some of the SN suttas use «The Linked Discourses on/with X are complete/completed».
Not sure if all of them should use «are complete.» or «are completed.» or if both are correct.
SN 55.74:2.5
«THE LINKED DISCOURSES ON STREAM-ENTRY, THE ELEVENTH SECTION.»
SN 56.131:4.5
«THE LINKED DISCOURSES ON THE TRUTHS, THE TWELFTH SECTION.»
SN 52.24:2.5
«THE LINKED DISCOURSES WITH ANURUDDHA ARE THE EIGHTH SECTION.»
SN 53.45-54:2.5
« THE LINKED DISCOURSES ON ABSORPTION ARE THE NINTH SECTION.»
I think SN 45-51 and SN 54.20:2.5 all ended with «THE LINKED DISCOURSES ON X IS THE Y SECTION.» SN 55.74:2.5 and SN 56.131:4.5 use a comma and SN 52.24:2.5 and SN 53.45-54:2.5 use «ARE» instead of «IS».
SN 36.31:13.5
«THE LINKED DISCOURSES ON FEELING ARE COMPLETE.»
Wondered if it should be «FEELINGS» since the SN 36 suttaplex cards says «Linked Discourses on Feelings».
AN 10.51:3.1, AN 10.53:6.1, AN 10.54:2.1, AN 10.55:7.1
«And how is a mendicant skilled in encompassing their own mind?»
AN 10.52:3.1
«And how is a mendicant skilled in the ways of their own mind?
«encompassing» vs «the ways of»
AN 10.51:3.6
«Am I often corrupted in mind or not?»
AN 10.52:4.2 and AN 10.53:6.6
«Am I often defiled in mind or not?»
«corrupted» vs «defiled»
AN 10.51:4.2 and AN 10.53:7.2
«restless, doubtful, irritable»
AN 10.52:5.2
«restless, doubtful, angry»
«irritable» vs «angry»
AN 10.51:5.2
«I am often content, kind-hearted, free of dullness and drowsiness»
AN 10.52:6.2 and AN 10.53:8.2
«I am often content, kind-hearted, rid of dullness and drowsiness»
«free» vs «rid»
AN 10.53:7.3, AN 10.54:5.3, AN 10.55:8.2, AN 10.55:9.2
«apply intense enthusiasm»
I think most places like used «apply extraordinary enthusiasm», e.g. AN 4.93:4.2 and AN 10.51:4.3.
«intense» vs «extraordinary»
SN 1.3:2.1 and SN 1.3:2.2
âThis life, so very short, is led onward.
One led on to old age has no shelter.
SN 1.3:3.1 and SN 1.3:3.2
âThis life, so very short, is led onward;
one led on to old age has no shelter.
Maybe these should be identical.
SN 15.1:1.7 note
«It concludes, âThis creation»
MN 83:4.14 note
«means ârealmâ»
These two start with a closing quotation mark.
2 Likes
AN 3.63:10.1
Remove the quotation mark at the beginning of the segment.
AN 3.66:29.1
Begin with a quotation mark.
AN 3.141:3.1
Remove quotation mark.
AN 4.11:8.3
Donât think it should end with a double quotation mark.
AN 4.187:8.3
Begins with a single quotation mark but doesnât close it. Maybe close it at the end of segment 8.7
AN 7.53:3.7
Begin with a double quotation mark instead of single.
AN 7.64:25.4
End with a quotation mark.
SN 12.31:11.1 has to remove the closing quotation mark or SN 12.31:14.1 has to begin with a quotation mark.
SN 12.48:3.2 and SN 12.48:4.2
End these segments with a double quotation mark.
SN 23.14:1.4
End with a double quotation mark.
SN 11.18-20 are all called «Who Sakka Worships». I donât know if SN 11.18 should have (1st), SN 11.19 (2nd), and SN 11.20 (3rd) at the end of the title.
SN 23.20âs title
«liable to fall»
SN 24.14âs title
«The soul is one thing, the body another»
I think these suttas should capitalize more letters in the title.
In SN 23 I saw some capitalize the «t» in «to» and some didnât. And in SN 24 I saw some capitalize the «i» in «is» and some didnât.
SN 23.35â45
The first line at the top says «Linked Discourses 23.35», should add «â45» at the end.
SN 24.46-69 is called «EtaáčmamÄdisutta» on the next and previous buttons instead of «This Is Mine, etc.»
SN 31.23-112 is called «SÄragandhÄdidÄnĆ«pakÄrasuttanavutika» on the next and previous buttons instead of «Ninety Discourses On How Giving Helps Rebirth in Fragrant Heartwood, etc.»
2 Likes
In a note to AN5.174:12.4 it says:
BB has âheavenâ here, which is the normal counterpart of niraya, hell. But the text has sugati, not sagga.
But earlier in the same sutta (segments 3.1 and 3.4), sugati is translated âheavenâ.
1 Like
who umeshes and doesnât enmesh
should be un meshes
3 Likes
AN 5.162
I think the first sympathy in orange (verse 6.6) would need to be compassion? In line with the following verse 6.10.
3 Likes
Hello,
In MN 88 - BÄhitikasutta, thereâs a correction for the footnote after âHonorable Änanda, would the Buddha engage in the sort of behaviorâby way of body, speech, or mindâthat is faulted by ascetics and brahmins?â
Hereâs the text of the footnote:
âThe commentary says that Pasenadiâs actions were occasioned by the brutal murder of the wanderer SundarÄ«. Unscrupulous ascetics urged her to visit the Jeta Grove, then killed her so that blame would fall on the Buddha and his community (Ud 8.4). However, nothing in this sutta or its parallel at MA 214 supports this connection.â
The correction is that this occurs in Ud 4.8, not Ud 8.4
Peace
3 Likes
MN112:3.5: Diáčáčhe diáčáčhavÄditÄ, sute sutavÄditÄ, mute mutavÄditÄ, viññÄte viññÄtavÄditÄâ
MN112:3.5: One speaks of the seen as seen, the heard as heard, the thought as thought, and the known as known.
Elsewhere, these four are translated âsaying youâve seen, heard, thought, or known something, and you haveâ.
1 Like
The heading of the SatipaáčáčhÄnasutta at MN10 says MahÄsatipaáčáčhÄnasutta, unlike the title. I wonder if this is an error. The mahÄ version is usually the DN version. see screenshot.
much appreciation
Asaf
1 Like
SN 44 blurb
«The âLinked Discourses on the Undeclaredâ contains 44 discourses»
I think «44 discourses» is a copy and paste from SN 43 and that the SN 44 blurb should say «11 discourses»
SN 35.132:4.1
«âWe must reciteâ»
Single quotation marks instead.
SN 35.132:1.8
Unsure if this should end with a colon instead of period.
SN 36.8:6.5
Begins with a single quotation mark but doesnât close it. Maybe close it at the end of segment 6.8.
SN 47.43:6.1
Change from a double quotation mark to single.
SN 54.12:8.2 and SN 54.12:11.2
«âdivine meditationâ»
Should end with a double quotation mark instead of single.
AN 4.266:2.1 and AN 4.273:2.1 start with «They themselves» while AN 4.267-272 start the equivalent segments with an ellipsis, «⊠They themselves».
AN 4.266:2.1, AN 4.267:2.1, AN 4.268:2.1, AN 4.269:2.1, AN 4.270:2.1
«They themselves donât»
AN 3.164:1.3, AN 3.166:1.1, AN 3.168:1.1, AN 3.170:1.1, AN 3.172:1.1, AN 3.174:1.1, AN 3.176:1.1, AN 4.264:2.1, AN 4.265:2.1
«They donât themselves»
SN 35.206:1.2
«Whatâs impermanent is suffering. âŠâ»
SN 35.205:1.2 and SN 35.213-215:1.2
«Whatâs impermanent is suffering âŠâ»
SN 35.206:1.2 has a period before the ellipsis which the others didnât.
2 Likes
MN114:3.19: AttabhÄvapaáčilÄbhampÄhaáč, bhikkhave, duvidhena vadÄmiâ
MN114:3.19: I say that there are two kinds of incarnation:
Generally, the translation for attabhÄva has been changed from âlife-formâ to âincarnationâ. But in the comment to this segment, a âlife-formâ has survived.
KÄyasamÄcÄra is translated âbodily behaviorâ in MN114 and âbodily conductâ in DN21; but inconsistentlyâsometimes itâs also âbehaviorâ. For âverbalâ itâs âbehaviorâ throughout in both suttas.
MN114:5.6: YathÄrĆ«paáč, bhante, kÄyasamÄcÄraáč sevato akusalÄ dhammÄ abhivaážážhanti, kusalÄ dhammÄ parihÄyanti, evarĆ«po kÄyasamÄcÄro na sevitabbo;
MN114:5.6: You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline.
compare with
MN114:11.6: YathÄrĆ«paáč, bhante, attabhÄvapaáčilÄbhaáč sevato akusalÄ dhammÄ abhivaážážhanti, kusalÄ dhammÄ parihÄyantiâ
MN114:11.6: Incarnation that causes unskillful qualities to grow while skillful qualities decline:
MN114:11.7: evarĆ«po attabhÄvapaáčilÄbho na sevitabbo;
MN114:11.7: you should not cultivate such an incarnation.
In both cases, the Pali is constructed according to the same pattern, just the segmentation is different. The translation however adopts a different pattern here: âYou should not cultivate the kind of bodily behavior âŠâ as in the first example here and the entire list down (âshould or should not cultivateâ at the beginning), versus ââŠ: you should not cultivate such an incarnationâ in the second example (âshould or should not cultivateâ at the end).
I hope I could make my point clear.
Thag 20.1:44.4 currently reads as, âIâm a master of psyshic powers.â
It should be âpsychicâ not âpsyshicâ.
4 Likes