I think this is the end of the reported debate, to which you refer in a comment saying that MS punctuation is wrong in assuming the end of this reported debate some segments earlier.
We still need a closing quote that belongs to the opening quote in segment 2.2.
SN44.9:6.1: “Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti?
“But when a flame is blown away by the wind, what do you say is its fuel then?”
SN44.9:6.4: “Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti?
“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Master Gotama say is their fuel then?”
“What do you say” versus “what does Master Gotama say”.
DN29:24.5: Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
I can’t see “when developed and cultivated” in the Pali.
I’ve been confused by this sentence in the essay on the SN for a while (paragraph 112 in Bilara):
This is the difference between knowledge of dependent origination and the psychic powers of seeing the specific details of past lives and present rebirths.
But now I am wondering: Should it not be “future rebirths” instead of “present rebirths”?
It looks like the book mark #6.1.2--6.4.23 is missing on the page containing Khandaka 7
Similarly #7.1.1--pli-tv-kd7:7.1.2--pli-tv-kd7:7.1.2 and it’s apparent equivalent #6.1.1--6.4.23 are also not on the page and therefore the links don’t work.
Yes, these are malformed links. Unfortunately the methods of coding the links has evolved over time and some of those in Brahmali’s translation aren’t current. At some point I’ll work with him to ensure that they all work.
Hi Tom, one of my translation principles is not unnecessarily to duplicate the oral structure of the Pali. The sandwich method - where the Buddha gives an introductory remark, then the body of his instruction, and then repeats the introductory part - is typical device of oral literature. When things are written down, such structures often - but not always - seem out of place. In the present situation the text flows on nicely without the repetition of the initial phrase, and so I have left it out.
SN45.5:3.5: ‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti.
‘There is.’ SN45.5:4.1: Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti?
And what is that path? SN45.5:4.2: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is: SN45.5:4.3: sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. SN45.5:4.4: Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā etassa dukkhassa pariññāyāti.
This is the path and the practice for completely understanding suffering. SN45.5:4.5: Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”
Quote marks are unclear.
It’s a hypothetical dialogue between Buddhist mendicants and wanderers of other sects. The Buddhists answer “there is” to the wanderer’s question. Then the next question is either asked by the wanderers—in which case it should start with a new opening quote; or else it is a rhetorical question asked by the Buddhists—in which case there should be no closing quote after “there is”.
And for the rest of the Sutta the dialogue goes without any quote marks at all, so there should still be added some, according to who speaks what. At the very least, if everything is spoken by the Buddhists, there should be one closing quote at the end of segment 4.4 (we are talking of all single quote marks here).
Edit:
Now I still see another possibility: it’s neither the wanderers nor the Buddhist mendicants who speak the part after “there is”, but the Buddha himself, and it’s not included in the hypothetical dialogue. It becomes clear from the mention of bhikkhave in the Pali, so it would perhaps be good to mention “mendicants” in the translation too to make it clear: “And what is that path, mendicants?”
Going to do that now in German …
Blurb to SN 45.9:
A mendicant with wrong view will develop the path in the wrong way, harming themselves as if grabbing a sharp spike the wrong way.
Actually, the Sutta goes the other way around: The right way is when the hand is hurt and blood is produced. Sounds strange, but I think the point is the piercing.
Blurb to SN 45.12:
The Buddha goes on retreat for a fortnight. When he emerges, he describes his meditation on the conditionality of the eightfold path, which was similar to a practice he did shortly after awakening.
Thanks! And meanwhile, I noticed that many of the data-counter attributes in the Vinaya were incorrect, so I have fixed them.
@brahmali, in the Vinaya HTML markup, I came across some cases, ultimately about 36, where there is a reference annotation of the kind <p data-content='Sp.3.123'>. Evidently these are references to the Samantapasadika, or in a few places other texts. Do you know anything about these? They are very much out of place, and in addition, many or most of the were corrupt in some way. I’m not sure if they’re a hangover from the old MS edition or from some old transformation of your HTML files or perhaps a blood sacrifice.
I have changed them all to data-reference so they are easy to find. I’d like to nuke them unless they serve some arcane purpose.
Some of the terminology and sentence structure in the Ānāpānassati-sutta (MN118) is different than in SN54 Ānāpānasaṁyutta. Maybe this is on purpose? For example:
“They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions.” (MN118)
They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ (SN54)
I can’t find them. I’ve had a look at the html mark-up for bhikkhu-pārājika 1, and there is no “data-reference” there. If I had the segment numbers for these references, as well as the actual references, I might be able to check if something has gone missing by accident.
A paragraph under “The book of the six sense fields” in the SN essay (line 189 in Bilara):
One of the key projects of the brahmanical Upaniṣads was to reinterpret the deities of the Vedas. Rather than thinking of them as entities who lived in the sky, they became forces or essences that imbued all of reality. So for the brahmin ascetics, the flame (agni) was worshiped as the embodiment of a sacred energy that was imminent in all things.
I believe the word “imminent” should be replaced by “immanent”.
Linked Discourses 45.104–108. The same for SN 45.110–114 and SN 45.116–120.
BTW I also notice that the numbering policy varies in the Ganges repetition series in this Samyutta. In some files the segments are “debaked” according to Suttas (for ex. in SN 45.116-120), in others they are not (for ex. in SN 45.122-126, where all segments have the ID sn45.122-126:…).
