Fill us with happiness: tell us about all our mistakes!

[sujato]

@sabbamitta

SN 35.33–42 is called SN 35.33 in English.

The same for SN 35.43–5

Thanks. In other cases I got the numbers right, but used a hyphen instead of en-dash! Mortifying!

@sabbamitta

Remove one “that”.

ok

@Nevs4511

such an one is rightly called ‘ascetic’.

Ngl I looked at this for the longest time thinking, but there is nothing wrong!

@sabbamitta

attadīpā viharatha is sometimes translated “be your own island”, sometimes “live as your own island”.

live as your

@sabbamitta

he did provide just protection and security, but did not pay money to the penniless

Oops!

@AdrianMagno

Bhante, line 1.2, should “Inda” be “Indra” perhaps?

Yes, the Pali form is Inda, but I use Indra as it is more familiar.

@sabbamitta

The Buddha is already speaking in the previous segment and goes on speaking here, so no new quote mark required.

fixed

@Snowbird

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

This is correct. I use “gods” for deva and “deities” for devatā, the utter arbitrariness of which is shown in this example:

an8.46: manāpakāyikā devatā
an5.33: manāpakāyikānaṁ devānaṁ

@sabbamitta

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?

It seems to be a thing with the manuscript lineages. The Burmese texts appear it use Phagguna, and MS notes Phagguṇa as a variant reading. Having said which, both PTS and BJT use Phagguna in MN. BB has Phagguna in MN and SN, and Phagguṇa in AN. Normally in such cases I just follow his choice, but given that Phagguna seems to be favored in the editions I will stick with that throughout.

@sabbamitta

In SN 35.84 palokadhamma is translated as “wearing out”. Shouldn’t it be “liable to wear out”?

Yes. In fact, use “liable to wear out” everywhere, replacing “liable to fall apart”.

@sabbamitta

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”.

It’s a tricky one, but well-spotted. For now, standardize on “turbulence is a disease, a boil, a dart.”.

But TBH I don’t think either is quite right. The passage in DN exactly parallels another phrase where taṇhā is used instead, which is why I used “passion”. But in the SN examples, the context is conceit, not craving.

The root sense is “motion”, and it is most commonly used in the 4th jhana and above as the “imperturbable”.

Probably the most correct English translation would be “emotion”. The 4th jhana is characterized by an end to pleasure and pain and hence “emotionless”. And to by “moved” or “emotional” is to be passionate. But it doesn’t really work, because “emotion” is a good thing, and it includes “equanimous emotion”, despite the fact that it goes against the root meaning of the word.

“Apathetic” in its literal sense would also be similar, but again usage is against it.

Anyway for now I will keep “imperturbable” and related words like “turbulence”.

@sabbamitta

Should be double quotes.

thx

@sabbamitta

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”?

Yes, also in thag 17 it should be:

When in a meditation free of placing the mind,

@sabbamitta

The tathāgata is not mentioned in the Pali here.

Yes, it differs from an4.257

@sabbamitta

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).

Yes, this is correct. I translate āyatana as “dimension” in the context of meditation and “field” in the context of the senses. Normally there are the eight “dimensions of mastery” = eight kinds of meditation. Here we unusually have six “fields of mastery” for the six sense fields.

@sabbamitta

“Fields of contact”, not “sense fields”.

Indeed. The same problem also in mn102, sn12.12 and elsewhere.

This is a really good use case for Bilara’s simultaneous translation + Pali search!

@sabbamitta

a Realized One survives after death”, sometimes “a Realized One exists after death”.

Hmm, keep “exists”, altho I kinda like “survives”.

@sabbamitta

It’s bhagavā, not sugato. The same in SN 35.117:1.10.

thx, fixed.

@sabbamitta

Should be “… and grasps them”. It refers to “sights known by the eye”, which is plural.

No, this is correct and Bodhi is mistaken here. The Pali is singular, and refers to grasping the process of being attached to sights, etc. The commentary confirms this meaning:

Tannissitaṃ viññāṇaṃ hotīti taṇhānissitaṃ kammaviññāṇaṃ hoti
“consciousness relies on that” means “the kamma-consciousness is reliant on craving”.

@Diogo

“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.

Indeed you are quite right, thanks for pointing it out. I have fixed it now.

@Snowbird

Should that be “gratification”? an10.26

EDIT: OK, I see it is that way through the whole sutta.

Yes, it is an unusual variant but appears to be correct as-is.

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Thanks so much to everyone for their suggestions. All suggestions are most appreciated and valuable, even the ones I do not end up adopting! They all give me the chance to review and check the details.

I’ll close this thread now and open a new one.