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[Dogen]

SuttaCentral

The meaning of citta is best understood when explaining it by expressions familiar to us, as: with all my heart heart and soul;

There’s a semicolon missing after the “all my heart”.

[saavaka]

Thag 6.6 Sappadāsattheragāthā:

Thag6.6:2.4

I left my dwelling.

The rest of the sutta seems to take place in a dwelling, so I think this the translation should either be altered to reflect the variants with the opposite meaning (vihārā nu/nūpanikkhamiṁ) or explained in a footnote.

Thag6.6:3.1

Shall I… or shall I not commit suicide?

This line (translating ‘satthaṁ vā āharissāmi’) almost looks like it was translated in expectation of a second verse and then left unchanged. If this was intentional, I think this was just a poor choice and isn’t very readable.

[GinoG]

I’m beginning to read Canon of Conduct, Cariyapitaka. In Cp 5 …

Then in all seven kingdoms

what I receieved as tribute

I used to give a great gift

unwavering as the ocean. …

‘received’ is misspelled.

[sabbamitta]

Usually tapojigucchā is translated “disgust of sin”, but at Snp4.13:7.1 it is “disgust at sin”.

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The phrase sacco nu vādo katamo imesaṁ is translated “which one of these speaks true?” in Snp4.12:2.3 and “which of these doctrines is true?” in Snp4.13:9.3.

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The phrase diṭṭhiyā eke paccenti suddhiṁ is translated “for some believe in purity in terms of view” in Snp4.9:6.7 and “some believe that purity comes from view” in Snp4.13:14.2.

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Comment to Snp4.14:13.3:

Viruta is described in the Bṛhatsaṁhitā 88 as deciphering the cries of animals, especially those that are abnormal or out of place. It is similar to migacakka at 1.21.2. Gabbhakaraṇaṁ, here as indn1:1.26.2, is explained by Niddesa and commentary as the treatment of an impacted fetus to ease a difficult delivery.

• “Similar to migacakka at 1.21.2”: Here the sutta ID for the link is missing; we only have a segment ID.
• “Here as indn1:1.26.2”: Space missing between “in” and “dn”.

[GinoG]

More apparent typos from Cariyapitaka, Sujato trans.:

Cp 7.4 --the last line is very awkward. Should it read “without first having made offering”? Or “without first making offering”? I don’t have any Pali, I’m just responding to the fluency of the English rendering.

Cp 8.5 – the first line should read “Is this true or not?”

Cp 9.9 --should “folk” be “townsfolk” as at 9.22 and 9.24? Beggars and travelers seem to contrast with “townsfolk,” those who stay put, while just “folk” not so much …

Cp 12.3 – should read “after tending to my physical needs”

Cp 19.1 --the first line seems to be missing an article. “The fine city of the kingdom” or “a fine city of the kingdom”?

Cp 25.3 – should read “I thought to myself”

Cp 25.6 – should read “discarded our riches and entered the great forest.”

Cp 35.6 – should read “having thus experienced”

Cp 35.11, 12, 13 – should “Buddhas” be possessive, Buddha’s?

Thanks for all the effort translating and editing!

[Pasanna]

Mn28 switches between using ‘principle states’ for plural mahabuta and ‘element’ for singular. Yet the notes are inconsistent in calling them elementS and principles states.

The mix of element and principle states seems confusing in general, because surely it’s one ‘state’, plural ‘states’.

[Biljana]

There is a small mistake at the very end of SN16.3

Thus he teaches others because of the clear rightness of the teaching, out of sympathy, kindness, and sympathy…..

The first sympathy in the sentence should be replaced with compassion.

[BethL]

In Suddhāso Bhikkhu’s AN 5.57 translation it reads:

“‘I am subject to dieing; I am not exempt from dieing.’

It should be dying.

[sabbamitta]

SNp5.1:46.1: “Lakkhaṇānaṁ pavicayaṁ,
“O supreme man, cutter of craving,
SNp5.1:46.2: Bāvarissa naruttama;
please reveal in detail
SNp5.1:46.3: Kaṅkhacchida pakāsehi,
Bāvari’s marks—
SNp5.1:46.4: Mā no kaṅkhāyitaṁ ahu”.
let us doubt no longer!”

Shouldn’t it be “cutter of doubt” (kaṅkhacchida) instead of “cutter of craving”?

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In the context of the 32 marks, the term kosohite (kosohitaṁ) is usually translated “covered”, except for Snp5.1, where it is “concealed”.

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In Snp5.1:47.4 and 54.4, māṇava (usually “student”) is translated “young man”. It’s actually not sure how young he ist; it’s said that all of Bāvari’s students are renowned Brahmins and have their own retinue, and Bāvari himself is 120 years old.

[Mkoll]

The note for SN 22.59:6.1 should have a “the” between “While” and “first”.

[sabbamitta]

SNp5.5:10.1: Te cāpi nūnappajaheyyu dukkhaṁ,
Surely those you’d regularly instruct
SNp5.5:10.2: Ye tvaṁ muni aṭṭhitaṁ ovadeyya;
would also give up suffering.
SNp5.5:10.3: Taṁ taṁ namassāmi samecca nāga,
Having met, I bow especially to you, O spiritual giant;
SNp5.5:10.4: Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.
hopefully the Buddha may regularly instruct me.”

It seems muni is missing in translation here.

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SNp5.9:3.1: “Idha diṭṭhasutamutaviññātesu,
“The removal of desire and lust, Hemaka,
SNp5.9:3.2: Piyarūpesu hemaka;
for what is seen, heard, thought, or cognized here;
SNp5.9:3.3: Chandarāgavinodanaṁ,
for anything liked or disliked,
SNp5.9:3.4: Nibbānapadamaccutaṁ.
is extinguishment, the state that does not pass.

While the verse makes sense as it stands, I can’t see the “disliked” in the Pali. What am I missing?

[Beaver]

MN 91:4.7 note
«(DN 3:DN 3:1.48)»

Should be «(DN 3:1.4.8)».

A period should be added after «4», the first «DN 3:» should be removed, and the url has to change.

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SN 8.1:1.4’s note and Thag 1.117:1.2
«jewellery»

Most places used «jewelry»

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«worshipped» vs «worshiped»

«worshipping» vs «worshiping»

One vs two «p»s. «worshiper» always used one.

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DN 22:17.1’s note and MN 10:44.1’s note
«practised»

Everywhere else used «practiced»

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DN 20:12.8 note
«although here Māra appears separately below..»

SN 22.3:1.2 note
«see SN 35.132 and notes..»

SN 12.1:2.1 note
«(Śatapatha Brāhmaṇa 11.5.5..3, 7)»

Double period in these.

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MN 31:6.1 note
«400 kms»

MN 89:20.4 note
«500 kms»

I think «km» should be used instead of «kms».

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Thig intro
«100km» and «300km»

SN 15.6:2.5 note
«10km»

Thig 15.1:7.2 note
«800km»

MN 84:2.1 note
«600km»

No space between the number and «km». I think most notes use a space so maybe these should also use a space.

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Some other places that maybe should have a space between the number and the measuring unit:
SN 21.3:5.1 note
«10kg, 20kg, or 200kg»
(The notes to Snp 3.10:8.1 and SN 3.13:1.2 have a space between the number and «kg».)

SN 56.40:2.1 note
«18in»

Notes to SN 16.10:9.1 and SN 56.40:2.1
«45cm»

SN 15.6:2.5 note
«2mm»

SN 3.13:6.1 note
«600g»

[WayChuang]

I notice that AN 10.64 and the likes have sattakkhattuparama translated as ‘The one who has seven rebirths at most’. Should it be rendered as seven rebirths or seven births? Correct me if I’m wrong, the seven births includes the current birth, so technically it should be six rebirths at most.

[Pasanna]

This is a technical point which a group of bhikkhunis discussed with Bhante Sujato recently. He hadn’t heard the Ajahn Brahm ‘seven lifetimes including this one’ argument and tended to think that it was seven more. It would be interesting to open up a separate discussion on this point.

[rhino]

In the note for Thag 1.119:1.2 I think there is a mistaken repeat of the words “in the parallel”.

[WayChuang]

In the blurb for AN 10.23:

Some things are to be given up by body, others by speech, and still others by wisdom.

up is missing in the description.

[WayChuang]

Inconsistent translation of ñāyo is spotted within AN 10.92

At AN10.92:2.1 and everywhere else in the sutta, it is translated as system:

Householder, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom

But at AN10.92:7.1, it is translated as cycle:

When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom,

[AdrianMagno]

There is a stray ‘is’ in SN22.48.

[sabbamitta]

The line nidhiṁ kākassa nāsaya is translated “disperse the trove of the crow” in Cp30 and “wipe out the trove of the crow” in Ja75.

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Ja126 starts with a quote mark, but doesn’t end with one.

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ja466:4.3: Na vo bhayaṁ paṭipassāmi kiñci,
ja466:4.3: I see no danger for you at all—
ja466:4.4: Āputtaputtehi pamodathavho”.
ja466:4.4: Celebrate, even unto the sons of sons!”

Either period instead of em-dash at the end of line 4.3, or start “celebrate” with lowercase.

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Ja 466:12.4 ends with a closing quote mark; however the editorializing verses, starting with segment 10.1, don’t have an opening quote mark.

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cp35:10.1: Evaṁ bahubbidhaṁ dukkhaṁ,
Having thus experience many kinds of suffering

Should probably be, “Having thus experienced …” (add “d” at the end).

cp35:11.3: Nekkhamme pāramiṁ gantvā,
having won the perfection of renunciation,

Start new sentence with capital letter.

Cp35:15.4, 16.4, and 17.4: esā buddhānusāsanī is translated “this is the Buddhas instruction”.

This should either be “this is the Buddhas’ instruction” (plural) or “this is the Buddha’s instruction” (singular).

cp35:18.1: Itthaṁ sudaṁ bhagavā attano pubbacariyaṁ sambhāvayamāno buddhāpadāniyaṁ nāma dhammapariyāyaṁ abhāsitthāti.
That is how the Buddha, illustrating his own conduct in past lives, spoke the exposition of the teaching name the “Legends of the Buddha”.

Should probably be "the teaching named the ‘Legends of the Buddha’” (add “d” at the end of “name”).

[Mkoll]

Snp 4.1 has an inconsistency in spelling: “bailed” is used in the sutta and “baled” is used in the note—see highlights below.