https://suttacentral.net/an8.46/en/sujato
Then several deities of the Lovable Host went up to Venerable Anuruddha, bowed, stood to one side, and said to him:
Usually you have “Gods” instead of “dieties”, eg an5.33
We find the name Phagguṇa in AN 6.56 and in MN 21.
In SN 12.12, SN 12.32, and SN 35.83 we find Phagguna (n without underdot); we also find this spelling along with the other one in MN 21.
Do they all refer to the same name? It doesn’t seem to be all the same person, but are they distinguished by their spelling variant?
In SN 35.84 palokadhamma is translated as “wearing out”. Shouldn’t it be “liable to wear out”?
Ejā rogo, ejā gaṇḍo, ejā sallaṁ in SN 35.90 and SN 35.91 is translated “turbulence is a disease, turbulence is a boil, turbulence is a dart”, while in DN 21 it is translated “passion is a disease, a boil, a dart”.
The blurb of SN 35.130 has:
…the diveristy of contacts…
Should be diversity.
2 Likes
SN54.12:7.6: Dīghaṁ assasanto dīghaṁ assasāmīti pajānāmi, dīghaṁ passasanto dīghaṁ passasāmīti pajānāmi …pe…
When breathing in heavily I know: ‘I’m breathing in heavily.’ When breathing out heavily I know: ‘I’m breathing out heavily.’ …
Should be double quotes. It’s inside a complex nested quote. Following segments are correct.
Thag14.1:6.1: Avitakkaṁ samāpanno,
Having entered a meditation state without thought,
Why has vitakka in a meditation context been translated as “thought”, and not “placing the mind”?
I believe that this thread is supposed to be for typos and the like. I think Bhante has requested that software bugs be put into there own thread.
In any case, search has been broken for a long time. Perhaps the mods could start to merge them all into a single thread. No point in having so many threads on the same (well known) topic.
3 Likes
SN35.95:2.2: Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.
when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks the Realized One for brief advice?”
The tathāgata is not mentioned in the Pali here.
Usually abhibhāyatana is translated “dimensions of mastery”, and usually there are eight of them.
Except for in SN 35.96, they are called “fields of mastery” (and there are only six of them).
Blurb for SN 35.103:
The Buddha’s former teacher Uddaka Rāmaputta claimed to be a knowledge master, a universal victor, how had excised the tumor.
Should be who had excised the tumor.
SN35.103:3.2: Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti;
It’s when a mendicant comes to be freed by not grasping after truly understanding these six sense fields’ origin, ending, gratification, drawback, and escape.
“Fields of contact”, not “sense fields”.
The blurb for SN 35.151 says:
One with no “student” and no “teacher” dwells in suffering. Here the Buddha plays with the Pali words such that “student” means “one who dwells within” and “teacher” means “one who assails”.
But in the Sutta it says that with no student and no master one lives in happiness and comfort, so in the first line suffering should be happiness.
2 Likes
tathāgato paraṁ maraṇā is sometimes translated “a Realized One survives after death”, sometimes “a Realized One exists after death”.
SN35.116:1.3: Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
It’s bhagavā, not sugato. The same in SN 35.117:1.10.
SN35.118:2.3: Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.
their consciousness relies on that and grasps it.
Should be “… and grasps them”. It refers to “sights known by the eye”, which is plural.
1 Like
I think this is a mistake, caused by auto-segmenting on … . These lines are an abbreviation of the tag found in full at thig1.1, but there is only one segment there. I’ll fix it.
ego and possessiveness
clay drums
Indeed, I have removed it.
Indeed it is. I’ll fix all these.
Indeed. I’ll make the change.
decay
Indeed, thanks
thanks
thx, fixed. Also make Kinsman, kinsman throughout.
Hmm, I will review these cases.
I agree, but I’ll leave it for now.
Not really, it’s a bit oddly worded but it’s just a note in the Pali that there is no text here.
I just have both pity and gratitude on those who worked on them as oral texts and in manuscripts! Amazing, really.
This was a bug in the processing and it is fixed now.
I’m not sure why I did this. Use “I entered and remained”.
Oops! It’s an interesting passage, too, as it relates to “kamma that is both black and white”.
Thanks.
thx
I guess I must have tried it out for sikkhamānā at some point. Anyway, change to “trainee nun”.
It’s idiomatic.
thx, this is fixed.
thx!
91-93 are a range, and in Brahmali and Pali they are one text. The navigation now works correctly in staging.
Indeed, and for the other instances of this segment too.
thx.
You’re right, interesting.
Yeah, I don’t think so. I think it’s just a mistake.
Read modern translations! Things get better over time! Hopefully!
Oops!
Indeed it is.
Thanks.
A double-edged sword to be sure.
There are two mistakes here. First, it uses the “historic present” for a universal truth, which would be apt if it were a general statement about “the Realized Ones” and thus a “timeless truth”. But since it is the singular, it refers to “our” Buddha and his realization in the past. I think this came from another mistake, I took the forms such as sañjanetā as nominative plural, whereas they are in fact singular (agent nouns). But the last phrase should be present tense.
Throughout, it should be:
The Realized One, the perfected one, the fully awakened Buddha gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.
Hmm, “lust after” is too strong, “love” isn’t quite right. I use “aroused by desire” for this word elsewhere. But that’s wordy. Let’s standardize on “be aroused”.
done.
I like "baldy, mostly because of a story my dad tells. When he arrived for the first day at school with the Benedictines, he needed to speak to one of them, but he didn’t know his name. He asked one of the boys, “who is that?” and he laughed and said, “Oh, you mean Brother Baldy?” So my dad, naive country kid that he was, went up and said, “Excuse me Brother Baldy”, and got a slap around the ears for his trouble.
I never actually realized that “shaveling” was an actual word, but it is, and it is exactly correct:
Indeed, added joy and removed comma.
Arggh, reluctantly use “learned” and “unlearned”.
Good to meet you. Never too late to learn.
3 Likes
To be fair, I wouldn’t be reading them if they weren’t published so conveniently. 
I won’t shed any tears if you decide some day to remove them.
Thanks, as always, for making your translations. The world would be a poorer place without them.
2 Likes
I don’t have any plans, but as time goes on, I would expect that they’ll get less and less prominent in UI, search results and the like. They deserve a graceful retirement.
1 Like
Thanks for you feedback!
I will check that. 
Or perhaps quiet quitting. 
Sorry, I was referring to the AN passage.
thx, fixed.
right yes, fixed.
sacred
Hmm, I have used both throughout. “Cause and condition” is one of those classic renderings which we should probably get away from. It seems to stem from an Abhidhamma idea of a distinction between the thing that makes something come to be, and something that affects something that already is. But the Pali makes no such distinction, they are just synonyms. Also, “condition” is not really used in this way much, it is used either “the state that something is in” or “a qualification or limitation”.
So let’s go with “cause and reason” throughout.
fixed
CSS is hard.
Use spring to mind throughout.
That’s a search indexing problem. We haven’t touched search in a long time, and it gets all kinds of things that it really shouldn’t. On our 2-do list!
Thanks, fixed. Note that in such cases, where a sentence ends and then there is a question mark, I prefer to leave out the period at the end of the sentence. I don’t like over-fussy punctuation!
‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”
Indeed he does.
Indeed. The aim of punctuation is just to make it clear what is happening. In this case, I think the “after death …” passage is clear enough without punctuation. Once you introduce double and triple nesting, it gets hard to figure out what level is what.
fixed
Fixed. the only parallel is in an6.56, where it says parehi.
Indeed, it’s a good word, I wish we kept it!
Indeed it is! I fixed it, thanks.
Indeed.
oops, fixed.
Change to:
leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms
This is a tricky one.
I more or less follow the abbreviations in the Mahasangiti edition, which leads to the problem you mention. Bodhi does the same, the PTS edition likewise. The BJT edition fills out the repetitions, but does so clumsily and probably incorrectly by repeated the “four great kings” every time. The commentary is silent, and no parallels are listed.
Thanissaro’s reading is probably the correct one, and my guess is that he is relying on a Thai edition. But they are really hard to look up!
Without manuscript support, I wouldn’t want to change it. Part of my translation project is to accurately represent flaws in the root text. It seems to me that the abbreviations are probably very old and the expansion was assumed. Unless we can find support in a Pali edition, I’ll leave it as is.
fixed.
- Senāsanapaññāpaka = lodgings assigner
- Senāsanagāhāpaka = lodgings allocator (this only occurs here and is not in the Vinaya, so it is probably a mistake.)
- bhattuddesaka = meal designator
I feel like there should be a word “allotor”, but I am informed that it means “mutated dinosaur kaiju” which is not exactly correct.
take out the hyphen.
Thanks, yes.
Had to happen eventually!
“immersed in samādhi”. I’ll fix the others, too. So handy!
I’m not 100% consistent on this one, but in the same context it should be the same.
attraction
Now that is a subtle one!
fixed
also at sn24.45:3.5
yikes, that happens a bunch of times.
use form and derivations
that one’s correct.
Hmm, I’ll leave it unless someone thinks it should be changed.
This version is more idiomatic.
1 Like
Hi everyone,
I read a word I think is incorrect in SuttaCentral
Where is read:
“Micchā kammāni katvāna”
It was translated as:
“and right bodily deeds have been done”
I think the correct word would be bad as a meaning of Micchā.
Excuse me for my english. I speak from Brazil 
May we all be happy and health🙏
3 Likes
SNp1.2:15.2: Brahmacariyaṁ sugate carāmase;
shall lead the spiritual life under the Holy One
Add period at the end of the sentence.
Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa.
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths.
Should that be “gratification”? an10.26
EDIT: OK, I see it is that way through the whole sutta.