“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 
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! 
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.
In SN35.244:
Then two strong men
grabwould grab each arm and drag them…
SN35.223:1.1: “Cakkhu, bhikkhave, dukkhaṁ …pe… jivhā dukkhā …pe… mano dukkho.
“Mendicants, the eye, ear, nose, tongue, body, and mind are suffering. …”
No ellipses and closing quote here—the Sutta still goes on.
iti91:2.10: tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti.
I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.
Closing quote is lacking.
Thag 1.9, Thag 16.8, Thag 21.1, and MN 86 all have
I arrived at the the best
One “the” less would do.
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MN 128 has the following:
“Suppose a person was to grip a quail too tightly in this hands …”
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Comments also still showing in the following three suttas
Shackles 22.117
Burning Chaff 22.136
In ones self 22.150
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DN 2:
They’re unable to cause pleasure, pain, or neutral feeling to each other.
Should read:
They’re unable to cause pleasure, pain, or both pleasure and pain to each other.
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