Bhante, should this be ‘and’, to be consistent with all the other ands within SN 16.7 perhaps?
- Rapists of nuns
On one occasion a number of nuns were traveling from Sāketa to Sāvatthī. While on their way, they were attack by gangsters.
should be “attacked”
Thanks, Tom! I don’t see often in the flesh these days, so it’s good to see you here! I hope you and Di are well. Thanks for the feedback. Please keep it up!
Links like this
<a class='ref' href='/dn1#2'>DN 1:2</a> lead into nowhere land (line 173 in Bilara). The link refers to a suttaplex card, which has no item
#2. There are likely more such links in this essay and in others.
In the same essay, I don’t believe this is what you intended:
And in Bilara the extra item in the ToC is still not there for translation.
Again the same essay, line 328 in Bilara:
Most of the awakening factors refer to the emotional aspects of spiritual path, the joy and peace of meditation.
Should it be " the emotional aspects of the spiritual path"?
The term maṅkubhūta in the phrase tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā is sometimes translated “dismayed”, sometimes “embarrassed”. In DN 25 both translations occur even in the same Sutta.
I saw you have changed “irrefutable and impeccable in questions of ancestry” to “with irrefutable and impeccable genealogy”; but in AN 5.192 there are still two cases of “incontestable and irreproachable in questions of ancestry”, probably from an earlier version.
In several Suttas there is a person named Upavāṇa (with underdot). In SN 46.8 we encounter the name Upavāna (without underdot). Is this a different person, or just a spelling variant?
Blurb to SN 46.9:
The eightfold path does not rise apart from a Realized One.
It’s the Samyutta on the 7 awakening factors, not the eightfold path. The same for SN 46.10.
Blurb to SN 46.29:
Nothing is as effective as getting rid of fetters as the awakening factors.
Probably “for getting rid of fetters”.
SN45.33:1.2: “Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
“Mendicants, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering.
There are several Suttas that follow this pattern. In Pali, sometimes aṭṭhaṅgiko is included in the second part of the phrase, sometimes not. The English translation never has it, but always has “has missed out on the noble path to the complete ending of suffering”.
SN46.23:1.1: “Kāmarāgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati.
“Mendicants, when you frequently attend improperly to things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows.
There is no ayoniso in the Pali, so probably no “improperly” required. The same further down with yoniso and “properly”.
Aparihāniyā dhammā is sometimes translated as “qualities”, sometimes as “principles”; sometimes they “prevent decline”, sometimes they “guard against decline”.
SN46.33:2.1: Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāya.
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements.
It’s samma samadhi, so “right samadhi”. The same is the case in AN 5.23.
Aparihāna is mostly translated as “non-decline”, but in SN 46.36 (and elsewhere?) it’s “progress”.
SN46.37:2.4: Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantīti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Closing quote mark lacking.
SN 46.38 has no opening quote marks at the beginning, but has closing quote marks at the end. It seems the Mahasangiti also lacks the opening quotes.
SN46.38:1.1: Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti.
Mendicants, sometimes a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.
It’s a noble disciple, not a mendicant who pays heed.
SN46.39:1.3: Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano—
The bodhi, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and wood apple.
Assattha is sometimes translated as “bodhi tree”, sometimes as “peepul tree”.
Nice solution for kacchaka! I think I’ve been standing under such a tree in Sydney! It might even have been exactly this one.
In the Suttacentral Editions version of Linked Discourses the introduction has wrong books listed under last three noble truths when highlighting the schematic structure of SN (page xxvi):
Suffering Aggregates (SN 22)
The origin of suffering Six sense media (SN 35)
The cessation of suffering Dependent origination (SN 12)
The practice that leads to the end of suffering Dependent cessation (SN 12)
The website version has it right:
Aggregates (SN 22)
Six sense media (SN 35)
The origin of suffering
Dependent origination (SN 12)
The cessation of suffering
Dependent cessation (SN 12)
The unconditioned (SN 43)
The practice that leads to the end of suffering
The chapters of the final book, the Mahāvagga (SN 45–54)
Pāda literally means “foot”, and since iddhipāda is defined as the “path or practice to gaining iddhi” (SN 51.27), it’s tempting to maintain the metaphor by speaking of the “four footsteps to psychic power”.
(From SuttaCentral, line 400 in Bilara.)
Why don’t you do it? Instead, you are translating it as “four bases of psychic power”.
A foot is also a base. And “footsteps of psychic power” is nonsensical. Just my $.02.
The proposal was “footsteps to psychic power”, not “of psychic power”.
Oh, sorry. I misread. I still think it sounds odd. ¯\_(ツ)_/¯
Because everyone else has “base”, and I’m a coward. Checking Cone, for the word pāda in the sense “base”, she only cites examples of iddhipāda, quoting the commentary. It’s a bit of a red flag!
Even more than “footsteps”, the most obvious sense would be “feet”: it’s the main meaning of pāda, and the thing that most creatures have four of.
But none of these sound especially good in English. Maybe “four steps to psychic power”?
Is “Four paths to psychic power” not acceptable, bhante? I suppose it may be to avoid confusion with ‘magga.’
I think steps works as well. I actually find that much clearer than ‘bases’ if it’s of any help.