Exactly, and that’s also what I did in German!
SN55.43:5.1: “Yo puññakāmo kusale patiṭṭhito,
“One who desires merit, grounded in the skillful,
SN55.43:5.2: Bhāveti maggaṁ amatassa pattiyā;
develops the eightfold path to realize the deathless
SN55.43:5.3: So dhammasārādhigamo khaye rato,
Once they’ve reached the heart of the teaching, delighting in ending,
SN55.43:5.4: Na vedhati maccurājāgamanasmin”ti.
they don’t tremble at the approach of the King of Death.”
I don’t see “eightfold” in the Pali. Also, add period after “deathless”.
I have now translated all SN blurbs and listed those that are lacking here:
I understood that the aim is to have blurbs for all Suttas, so it would be good to add the missing ones.
dn18:9.5 add comma after “Ānanda”
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DN-guide-sujato, segments 94-95 in Bilara:
DN 28 Inspiring Confidence (Sampasādanīyasuttasutta)
The Mahāparinibbāna records an incident where Sāriputta, the Buddha’s foremost disciple, comes to him and makes a “lion’s roar” of his faith in the Buddha, based on his understanding of Dhamma. This is recorded as an independent discourse at SN 47.12. We also have a short discourse at SN 47.13 that tells of Sāriputta’s death. This echoes the themes of the Mahāparinibbāna, even including the famous saying that one should be one’s own refuge. Clearly this must have happened during the journey recorded in the Mahāparinibbāna. Oddly, however, it is not included in DN 16, and in addition, it situates the Buddha in Sāvatthī, far from the track of his journey. Regardless, the passage on the lion’s roar was expanded into its own extensive discourse, with Sāriputta expounding at length on various inspiring qualities of the Buddha. This gives an opportunity to list many standard doctrinal teachings. Like DN 18, the sutta ends with an exhortation to share the teaching.
In the entire section on DN28, the Sutta isn’t mentioned a single time, except in the title. That wouldn’t be in itself such a big problem, we also find it for other discourses. But this one mentions various different Suttas, except the one it is actually about.
I’d therefore suggest to modify the sentence
Regardless, the passage on the lion’s roar was expanded into its own extensive discourse, with Sāriputta expounding at length on various inspiring qualities of the Buddha
to:
Regardless, in DN 28 the passage on the lion’s roar was expanded into its own extensive discourse, with Sāriputta expounding at length on various inspiring qualities of the Buddha.
Also, some of the titles of the Suttas mentioned in this essay have been changed, like for example DN 26 and DN 14, maybe others, I am not sure. I’d suggest to adapt these in the essay. Similarly, the name of “the Jain leader Mahāvīra (Nigaṇṭha Nātaputta)” in the section on DN 29 (and DN 33), as well as the city of Nādika which has now become Ñātika.
I did some work on pulling together place names. These below could be way off and a Pali case thing, but:
- an7.61 ‘Kallavāḷamutta Village’ should be Kallavāḷaputta Village perhaps like in the Pali and in DPPN?
- mn103 ‘At one time the Buddha was staying near Kusināra’ - should it be Kusinārā?
- dn26 1.7 ‘the land of the Magadhans at Mātulā’ and the Pali also has ‘viharati Mātulāyam’ - but should this be Mātula like in DPPN?
- sn4.18 ‘the land of the Magadhans near the brahmin village of Pañcasālā’. Pali: pañcasālāyaṁ . Much much like the above, pañcasāla is in the DPPN but pañcasālā is not.
- an6.20 & an6.59 Ñātika - should be Nātika perhaps? Pali has Ekaṁ samayaṁ bhagavā nātike viharati but I can see it’s everywhere so I bet there is a great reason.
An aside - Pāṭaliputta is not in the DPPN, maybe it should be added - unless it’s in there as something else. Many sādhus all!
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See here for Ñātika:
It seems place names and people’s names often have a lot of variant spellings.
Blurb for MN 118:
Surrounded by many well-practiced mendicants, the Buddha teaches mindfulness of breathing in detail, showing how they relate to the four kinds of mindfulness meditation.
… showing how it relates to the four kinds of mindfulness meditation.
Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ is translated “even a small gift to an assembly such as this is plentiful, while giving more is even more plentiful” in AN 4.190 and “even a small gift to an assembly such as this is fruitful, while giving more is even more fruitful” in MN 118.
Upaṭṭhānasālā is usually translated “assembly hall”, except for MN 119:2.4, where it’s “pavilion”.
MN119:2.1: Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from almsround, several senior mendicants sat together in the assembly hall and this discussion came up among them.
The text doesn’t say “senior” (see also in Ud 3.9:1.3 and DN 14:1.1.3).
MN119:24.5: api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”
The text doesn’t say it’s “on dry land far from water”.
iti8:3.4: āgantāro punabbhavaṁ.
they return in future lives.”
I think the closing quote mark doesn’t belong here.
Blurb to Iti 10:
When the mind, cleansed of passion for aversion… delusion… anger… contempt, abandons it, you are capable of putting an end to suffering.
Iti 10 is about hate. The other terms probably belong to Iti 11-13 which don’t have blurbs.
So I think each Sutta should have it’s own blurb, just as the ones that come before.
AN4.66:2.3: Mohena āvutā sattā,
beings veiled by ignorance,
It’s delusion, not ignorance.
It’s joke! Obviously not a good one!
Hmm, it seems I missed it, thanks for the reminder.
Thanks, fixed.
Kinda, but if a sutta is so minimal that the title alone conveys what is in it, I’m not really sure what the point is.
Thanks!
Thanks, I’ve done this.
Okay, so here’s what’s what. When we built the Publications pipeline it was convenient to set up the Publications essays separately than the guides published on the web. You can see these under _publications in the published branch on bilara-data. Now, mostly the 4 nikaya essays are a few years old now and pretty stable, so I don’t envisage changing them that much. However there are some small details such as the ones you’re pointing out.
There are also a whole bunch of new essays which all are available via the relevant editions pages. Probably at some point we will deprecate the separate navigation UI for the “Guides”.
Meanwhile we have these four essays in two places. The Publications versions are up to date. But they are not yet set up for Bilara translations. This is deliberate, as I want to wait some time and let them settle down before translating. In particular, I want to finish the footnotes project, as I am discovering a bunch of issues which require changes, and also when I have finished the notes for a collection, I will go back and see if any notes are better off removed from notes and put in the Introduction.
When I’m ready, which will be some time, I’ll get around to ensuring that the latest version is available on Bilara for translation. Meanwhile, I think the issues with the guides are only minor, so I will mainly focus on keeping the Publications version updated.
I think DPPN has -mutta?
https://www.palikanon.com/english/pali_names/ka/kallavaala.htm
As a rule I follow the spellings for place names used by Bodhi, unless there is a reason. I like to think the reading is kālavāḷaputta, the “child of the black monster”. But it could be the (horse) with a black tail free in the wind. Or the village of expert horse-hair weavers. Anyhoo, I’ll stick with -mutta until I find a better idea!
Thanks, fixed.
No, Mātulāyaṁ is feminine locative and it must be Mātulā, DPPN also has Mātulā: https://www.palikanon.com/english/pali_names/ma/m4_may.htm
Same thing, it is feminine.
Indeed there is, per Sabbamitta’s post.
But it is: https://www.palikanon.com/english/pali_names/pa/paataliputta_gama.htm
I’m guessing we’re not looking at the same source for DPPN.
Indeed! For place names, there are a combination of factors.
- place names might be remembered in the local dialect, which others might get wrong (eg. Ñātika), so you can have, to give a modern example, both München and Munich. But dialectical variations are small and not well defined.
- there is a preference for place names with feminine endings, which can be confused due to the feminine declension being less differentiated
- places are often named after a people in the plural, which invites confusion of itself, but also further confuses the plural long vowel ending with the typical feminine long vowel ending
- Places last a long time and accrue many names.
Change the translation:
For an assembly such as this, giving little becomes much, while giving much becomes even more.
Right, pavilion is maṇḍalamāḷe.
And mn123:2.1
Also remove comma.
Thanks, other issues fixed also!
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Ah okay. I didn’t read the publications essays on the four main nikayas because I thought I know them already …
This research of yours is something I appreciate very much, a big thanks for that!
Does that mean that the issue with the ToC in the SN essay won’t be fixed any more?
Also meanwhile, I’ll still complete translating the guides on the site; there’s still the MN guide left.
Oh, I thought that was done, but I must have been reading the wrong one.
We aim to fix it, sure.
No worries, we will find a way to bring the translations over when we update them. The critical thing in terms of Bilara is the paragraph numbers, which won’t change much. In the new General guide, for example, I added a new section on Pali. So we will just have to add that, everything else stays the same.
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It is partially done.
An item has been added to the ToC, but instead of “The book on the six sense fields” it says “sn-guide-sujato:6.1”, and has no link. The links of the following items are wrong (link #6 points to #5, link #7 points to #6; this one has been fixed for DE).
The added item doesn’t show up in Bilara for translation.
iti34:4.4: Idheva sambodhimanuttaraṁ phuse”ti.
would realize supreme awakening in this very life.”
It’s “touch”, not “realize”.
Ooh, that’s a deep cut!
Oops!
thanks!
It’s nice to keep close to the basic meaning “touch” but in such cases it’s probably misleading. Change both occurrences of this phrase to:
would experience supreme awakening in this very life.
All these are fixed now.
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There is still this occurrence in Iti 34:
iti34:3.6: phuṭṭhuṁ sambodhimuttamaṁ.
of touching the highest awakening.
which occurs a few times in the Iti (34, 79, 80, 110), as well as in AN 4.11.
Hirī and ottappa are usually translated “conscience” and “prudence”. In some blurbs, for example to Iti 42, there’s still “shame” and “compunction”.
iti44:7.1: Ayampi attho vutto bhagavatā, iti me sutanti.
English translation for the last sentence is lacking.
iti47:2.1: “Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu.
“Meditate wakeful, mendicants, mindful and aware, joyful and clear, and at times discern the skillful qualities in that state.
Should be “a mendicant should meditate wakeful”.
iti50:2.4: imāni kho, bhikkhave, tīṇi akusalamūlānī”ti.
These are the three unskillful roots. ”
Remove space between period and closing quotes.
iti61:2.3: Maṁsacakkhu, dibbacakkhu, paññācakkhu—
the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Start sentence with capital.
iti68:2.4: ayaṁ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathākāmakaraṇīyo pāpimato’”ti.
is said to be free. They’re caught in Māra’s snare, and the Wicked One can do with them what he wants.”
This doesn’t make sense. They are not caught in Māra’s snare, and the Wicked One cannot do with them what he wants.
iti76:2.3: Pasaṁsā me āgacchatūti sīlaṁ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṁ rakkheyya paṇḍito, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmīti sīlaṁ rakkheyya paṇḍito.
“May I be be praised!” “May I become rich!” “When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!”
Use single quote marks—it’s inside a quote.
iti76:3.1: “Sīlaṁ rakkheyya medhāvī,
Wishing for three kinds of happiness—
Opening quote at beginning of verse is lacking.
The term mahantaṁ vītasāradaṁ is usually translated “great of heart and rid of naivety”, but in Iti 82 it’s “a great one, rid of naivety”.
iti83:4.1: Suladdhalābhaṁ labhitvā suppatiṭṭhito bhavāhī’”ti.
When you have been blessed with good fortune, may you become well grounded!’
Add double closing quote after single closing quote. And the same in segment 18.4.
iti84:5.2: Tassanvayo sāvako bhāvitatto;
following whom is the disciple of developed self,
Hmm … this seems to suggest that this disciple has developed their “self”. This seems a bit at odds with the teaching of not-self, doesn’t it? Is there no other way of deriving bhāvitatto?
iti85:2.2: ānāpānassati ca vo ajjhattaṁ parimukhaṁ sūpaṭṭhitā hotu;
Let mindfulness of breathing be well-established internally in front of you
Add period.
iti94:2.1: “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
“Mendicants, a mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
Saṇṭhita is here translated “stuck”, while elsewhere in similar contexts it is “constricted”; mainly in SN 51, but also in SN 47.10 and AN 7.38 und AN 7.39. Vikkhitta in the same context is sometimes “distracted”, sometimes “scattered” (both variants in SN 51.20).
iti97:6.1: Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti.
Such is one of good morals, good practice, and good wisdom, who in this teaching and training is called consummate, accomplished, a supreme person.
Closing quote lacking.
In Iti 99, the English translation alternates between present and past tense: When the knowledges are described, it’s present tense, “it’s when a mendicant …”, and in the summaries, there’s past tense, “this was the first knowledge …”. I am not sure if this is also in the Pali. In English it sounds confusing.
Putto oraso or puttā orasā is sometimes translated “true-born child”, sometimes “rightful child(ren)” (or “rightful sons”, in the case of brahmins).
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