Bring the happiness that most people only dream about: tell us our mistakes

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The translation for virāga, fading away, is missing from MN 64

This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, [fading away], cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti

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Continuing the discussion from Fill us with happiness: tell us about all our mistakes!:

Do I see that correctly that you have now “wear out” both for paloka and for vipariṇāma?

And while you are at the SN blurbs, can these missing ones be added please?

Just a minor issue.
In Bhikkhunupassayasutta (47.10), the exhortation is directed to Ānanda. The text currently reads

Jhāyathānanda, mā pamādattha.
Practice absorption, mendicants!

In AN 1.394-574 the word “finger-snap” is spelled with a hyphen throughout, but in the title the hyphen has been removed. The same in AN 1.51-60.


AN3.105:1.1: “No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ.
“Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it.
AN3.105:1.2: Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.
But because there is gratification in the world, sentient beings do love it.

“Love it” has been changed to “be aroused” in the first segment, but not in the second. That may be the case in other instances too.

In SN 22.60 there is even a third segment: “Since they lust after it, they’re caught up in it, and so they become corrupted” (here with “lust after” instead of “love”).


One “meal allocator” has survived in AN 5.272:2.4.

https://suttacentral.net/an4.79/en/sujato?layout=plain&reference=none&notes=none&highlight=true&script=latin

“Sir, what is the cause, what is the reason why for different people in the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations?”

Not sure if this goes here or in bugfixes :worm:
When paging to the next item, in the footer, in the bhikkhuni vibhanga from pli-tv-bi-vb-ss13 to theoretically pli-bi-vb-ss14 it’s not smart enough to jump to the correspoding monks rule pli-tv-bu-vb-ss10
This may happen elsewhere, I just spotted this one.

Hmm, the missing rules in bhikkhuni patimokkha are a bloody hassle. I don’t even know what the appropriate behavior should be here.

It shouldn’t be, vipariṇāmadhammā is usually “perishable”. Can you tell me what you’re looking at.

No, it’s correct as is. It could perhaps be phrased more clearly, but nothing leaps out right now.


others have all been fixed, thanks.

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I am looking at “wear out”, and 15 of 22 results that I get have vipariṇāma. For example

scid: sn35.121:7.1
 pli: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: 
  en: “But if it’s impermanent, suffering, and liable to wear out, is it fit to be regarded thus: 
scid: sn35.121:19.1
 pli: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: 
  en: “But if it’s impermanent, suffering, and liable to wear out, is it fit to be regarded thus: 
scid: sn35.121:37.1
 pli: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ 
  en: “But if it’s impermanent, suffering, and liable to wear out, is it fit to be regarded thus: 
scid: sn35.121:49.1
 pli: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: 
  en: “But if it’s impermanent, suffering, and liable to wear out, is it fit to be regarded thus: 

Ok, my bad, I have fixed them now.

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In AN 5.191 and AN 5.192, utuni has been translated, somewhat cumbrously, “the fertile half of the month that starts with menstruation”.

In MN 93 and MN 38 it is more elegantly and idiomatically rendered “the fertile part of her menstrual cycle”. This is perhaps a little less precise according to what you write in this essay, but much more readable in my opinion. And does still justice to the matter.

Yes, you’re right, I’m make this change. But I’ll use “phase” instead of “part” throughout as it seems better attuned to the conventional terminology.

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A question to SN 22.123:2.6 (learned mendicant) and 3.5 (non-returner): Here, “properly attends to the five grasping aggregates” has been changed to “regards the five grasping aggregates in this way”. All other stages of practitioner keep “properly attending” to the five aggregates—so what is the difference? It can’t be derived from the abbreviated Pali, so where does it come from?


Thig2.3:2.2: as I plunge them (in cool water).

This is the first time ever I see a translation with brackets by you! :open_mouth:


AN3.156:0.2: 16. Acelakavagga
The Chapter on Practices

Why has acelakavagga been translated “practices”?

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Star insertions have been left in on the following

22.103
What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This seems clumsy here.
This is called the side of identity.

22.106
And what is complete understanding? The ending of greed, hate, and delusion. It is from this definition that I prefer “complete “to” full”. Complete has a suggestion of “to the very end” which is slightly different to the connotations of full. This is called complete understanding.

22.107
There are ascetics and brahmins who do truly understand …” Pali text is incorrectly punctuated here, there should be a …

Just a mistake, I have fixed it.

Ha ha, I am only human! It’s a hard couplet, as indeed the whole poem.

The verb here is not actually “plunge” but vihanāmi which means “wipe out, banish, disperse, destroy”. But I think the metaphor is of plunging hot kitchen implements in water. The verbs are similar to those that describe the sizzling sound of hot metal in water (eg. sn7.9:10.3). So it’s hard to construe the apparent metaphor with the exact wording.

Norman avoids the metaphor and just says “I destroy them with a sizzling sound”. Thanissaro has “I cut them with a chop”, which is a nice metaphor, but vihanāmi doesn’t really mean “cut” and Cicciṭi is elsewhere always used for a sizzle. So basically one translates the words, one the idea. Not easy to do both!

How about:

Greed and hate sizzle and hiss
as I squelch them.

The variant title in BJT is paṭipadāvaggo which fits the topic better.

Yes, sorry I mistakenly published some comments by myself and Sabbamitta a couple of days ago. They’re just scratch notes and should not be on the site. I’ve unpublished them and they should disappear in due course.

My aim is eventually to revise these and make proper notes, but currently we only have notes for snp and ud.

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SN35.130:1.6: “Idha, gahapati, bhikkhu cakkhunā rūpaṁ disvā ‘manāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ sukhavedaniyañca.
“Householder, it’s when a mendicant sees a sight and understands it to be agreeable.

“With the eye” is missing in translation.

AN10.29:4.3: Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ;
Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.

Elsewhere, “non-dual” has been changed to “undivided”, but not here.


SN35.139:1.14: Te vo pahīnā hitāya sukhāya bhavissantī”ti ….
Giving them up will be for your welfare and happiness. …”

I don’t see what could be abbreviated. The previous (parallel) Sutta ends here. Perhaps punctuation in MS is incorrect?

fixed, thanks

oops, fixed

No, it’s correct. The sutta earlier deals with sights, sounds, etc., but the final phrases only mention sights, so the expansion is implied. It’s not very clear tho, let me see if I can phrase it better.

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Ah, you’re right. Yes, it’s better now.

Blurb to SN 35.158:

Focusing properly on the interior sense fields you see them are they are and become free.

as they are. Same for SN 35.159.