b*ll*cks-freude
(with apologies to schadenfreude)
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Unexpected interface behaviour:
When the right hand side (three dot) menu is open it doesn’t resize if/when the browser is resized.
AN3.94:3.1: Athāparaṁ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca.
Afterwards they get rid of two things: covetousness and bitterness.
“Bitterness” is usually used to translate domanassa, while byāpāda normally is translated as “ill will”.
DN21:1.1.8: “ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.
“Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave.
Should be “Indra’s hill cave”.
DN21:1.6.6: Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi.
And at that time I was in love with the lady named Bhaddā Suriyavaccasā, “Darling Sunshine”, the daughter of the centaur king Timbaru.
The name should be in single quote marks.
DN21:1.11.14: ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā.
For while I was still a woman I had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons.
“I rejected my femininity …”
In the summary to the Mahāsālasutta
SN 7.14 it says:
“A brahmin is shabby clothes has been kicked out of his home by ungrateful sons.”
In shabby clothes instead of is shabby clothes.
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DN1:2.31.9: Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.
Because formerly I didn’t exist. Now, having not been, I’ve sprung into existence.’
In DN 24, the second part of the same sentence is translated “Now from not being I’ve changed into being”.
DN1:3.20.3: Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
That is how some assert the extinguishment of an existing being in the present life.
The ultimate extinguishment.
DN1:3.22.5: Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati.
Because the placing of the mind and the keeping it connected there are coarse.
Remove “there” (or is it just a misunderstanding by a non-native speaker?). And similarly in subsequent passages.
In DN 26:11.10 and subsequent occurrences money is still payed to the penniless, not provided (segments 12.2, 12.15, 14.1, 15.1, 16.1, 17.3, and 18.1).
DN26:5.11: Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa
While he was implementing them, on a fifteenth day sabbath, he had bathed his head and gone upstairs in the royal longhouse to observe the sabbath.
“Noble duty” has been made singular, so it should be “while he was implementing it” here. Also, it should be “proceed” instead of “implement”.
“Nations” has been changed to “country’s people” in DN 26:9.6, but there is still one “nations” left in segment 9.8.
“The world will become promiscuous” has been changed to “the world will become dissolute” in DN 26, AN 2.9, but not in Iti 42.
SN12.66:9.13: etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Add “Their craving grows”.
Mendicant, there are six occasions for going to see an esteemed mendicant.
~ AN 6.27
I believe this should be “proper occasions” (as indeed the title of the sutta has)
DN16:6.10.28: Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
When the Buddha became fully extinguished, some of the mendicants there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
Should be “some of the mendicants there who were not free of desire …”. Again in segment 6.19.8.
In the essay mn-guide-sujato, in segment 60 in Bilara, we find:
(See too <a class='ref' href='/sn12.14'>SN 12.14</a>–10, <a class='ref' href='/an3.80'>AN 3.80</a>, and <a class='ref' href='/an5.180'>AN 5.180</a>).
Should be SN 12.4-10, not 14-10.
Same essay, segment 99 in Bilara: The last Sutta mentioned in this paragraph is “MN 141, The Purification of Alms”; but this is MN 151.
The combination dhammabhūto brahmabhūto is sometimes translated “he is the principle, he is supreme” (SN 35.116), and sometimes “he is the principle, he is the supreme holiness” (AN 10.115, AN 10.172, DN 27, MN 18, MN 133, MN 138).
DN27:12.9: Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti.
So far had the world had evolved once more.
Remove one “had”.
DN27:24.0: 12. Vessamaṇḍala
12. The Circle of Merchants
Apart from here, the translation for vessa has been changed from “merchant” to “peasant”. (BTW, what is the difference in English between a “peasant” and a “farmer”?)
The same is the case in segment 25.0 for sudda, “worker” versus “menial”.
DN27:31.1: Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena.
Any mendicant from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the foremost by virtue of principle, not without principle.
No adhammena is elsewhere translated “not against principle”.
Dāsāti vā pessāti vā kammakarāti vā or similar phrases have in some places been changed from “bondservants, workers, and staff” to “bondservants, employees, and workers”.
There are however still a few instances of the old version left, in AN 5.33, AN 7.47, and perhaps more.
Also, there is the term dāsakammakaraporisa that is equally rendered “bondservants, workers, and staff” in many Suttas. Does “staff” here stand for porisa?
I think this all used to be in italics. But that doesn’t work anymore? (for example SN22.125)
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MN 118, space needed (twice) after the full stop + quotation mark:
They practice like this: ‘I’ll breathe out experiencing the whole body.’They practice like this: ‘I’ll breathe in …
They practice like this: ‘I’ll breathe out experiencing mental processes.’They practice like this: ‘I’ll breathe in …
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This is each time the boundary between two segments; you probably found this in monolingual view? So it’s not a typing error, but some technical problem.
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In Thag 1.14 the protagonist is called “Sivaka” in the title and “Sīvaka” in the text.
Compare
Thag1.15:1.3: Pañcasaṅgātigo bhikkhu,
A monk who has got over five kinds of clinging
Thag1.15:1.4: oghatiṇṇoti vuccatī”ti.
is called “One who has crossed the flood”.
with
SN1.5:3.3: Pañca saṅgātigo bhikkhu,
A mendicant must escape five chains
SN1.5:3.4: oghatiṇṇoti vuccatī”ti.
before you call them a flood-crosser.”
Bilara doesn’t find the parallel in the TM because of the two different spellings of pañcasaṅgātigo.
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In MN8 this statement sounds a little odd, even aggressive 
. Perhaps it should be something like: “… help someone else to extinguish”?
Truly, if you’re not tamed, trained, and extinguished you can’t tame, train, and extinguish someone else.
Bhikkhu Bodhi has:
That one who is himself untamed, undisciplined, [with defilements] unextinguished, should tame another, discipline him, and help extinguish [his defilements] is impossible;
DN2:41.1: Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
Kule paccājāto is here translated “reborn in some clan”, elsewhere we also find “reborn in some good family” (for example in AN 4.198 or AN 10.99).
Make it easy for search engines: Say either “offence” or “offense”. Currently we find both.
I believe SC is trying to standardize on USian spelling? In which case it should be “offense” right?
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Yes, that is one of the more subtle American/British English differences… It’s not so hard to keep track of color/colour etc, but there are these subtle differences like enroll/enrol, offense/offence, etc that I find difficult to keep track of…
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This couplet in Iti19 doesn’t make sense to me…
A Saṅgha in harmony is happy,
as is support for those in harmony.
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“If a practitioner fails to achieve such balance, their undiscipllined mind leads to harming themselves and others.”
From Udana navigation page, the Chapter with Meghiya SuttaCentral.
DN2:77.2: So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
This is the statement before the simile. The phrase “in the same way” (evameva kho) comes only after the simile.