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

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61

I noticed that SN12.93-213 doesn’t have the full range in the Pali segment title:

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Whereas in other places the Pali title would have the range, e.g.

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You can see 83–92. there.

As I said before, I’m not sure if you are trying to phase out having the sutta numbers there.

I also notice that this is the only h1 in the SN where it only has the class range-title

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Usually in the SN the h1 will only have sutta-title. However there are 11 cases where it has both, e.g.

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I can’t see anything special about these 11 headings that makes them special ranges. I’m sure it doesn’t make any difference on the main site, however if range-title isn’t actually used it would be great to just remove it so the text was consistent.

Seems like range-title is more common at the start of AN, but still used inconsistently.

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62

https://suttacentral.net/sa8/en/patton?layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

“They don’t look back to past consciousness, don’t wishing for future consciousness,”

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Perhaps call @cdpatton’s attention.

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Thanks! I don’t watch the forum much these days, so email or tagging will definitely work best for reaching me.

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65

I’m hesitant to mention this since this might be in flux right now…

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The ~ is appearing at the beginning of the yellow bar area because I believe you have given this as the Pali title when there is none. Looks a little odd.

Also this…

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That “On Display: Title of Section Only” looks like an error.

I wish people could understand how many idiosyncrasies there are in the texts. Not mistakes, just places where things vary from a pattern. I only work in the Pali texts and they seem endless. I can’t imagine all that you are going through to keep up with these things across different languages. Thanks for all the hard work!

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66

“Stop right there, shaveling!Right there, fake ascetic!Right there, lowlife!” - Space after the exclamation mark not appearing on my phone.

“When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that make you a lowlife?”“No I do not, Master Gotama.Please, Master”

https://suttacentral.net/snp1.7/en/sujato?layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

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67

Bhante @sujato, I have been translating the Moggallāna Saṁyutta SN 40, and also his Sutta in SN 21.1. There is a comment that you made on SN 21.1, where you make the distinction between a “before” case and an “after” case with different tenses. In your translation you render the “before” case as “historical present”: “I was entering and remaining”, and the “after” case as “I entered and remained”.

I then went looking whether I find this particular phrasing “I was entering and remaining” anywhere else, and except for SN 21.1 and SN 40, there is just one other occurrence. This is AN 9.41. In this Sutta there are no two different cases as in the Moggallāna Suttas, but it still has some similarities. It also describes a development of progressive meditation stages, with the mind drifting back to the previous stage, but unlike the Moggallāna Suttas where there is just one meditation stage in each Sutta, here we see the Buddha progressing through many stages.

The Pali has viharāmi in all cases, and you mostly translate this with the “historical present”: “I was entering and remaining”; except for the very first case, the first Jhāna. There it is “I entered and remained”.

I am not sure if all these are closer to the “before” cases of the Moggallāna Suttas or to the “after” cases. They seem to stand somehow in-between. In any case the choice of tense should be consistent in AN 9.41.

DN27:29.1-5: Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.

This passage in DN 27 has not been translated.

In AN 3.80:1.3 the Buddha Sikkhī is lacking his long “ī”.

In SN 22.2:4.4 double closing quote mark is lacking at the end.

I am nit quite sure what a “female intern” means in AN 5.287-292:2.1

A nun … female intern … novice monk … novice nun … layman … laywoman … with five qualities is raised up to heaven.

In SN 16.10:4.5 mātugāma is translated as “woman”, not “female”.

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68

Hongda has fixed this :pray:

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69

“It’s hard to maintain seclusion and hard to find in solitude”

Hard to find joy?

https://suttacentral.net/mn4/en/sujato?layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

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70

In SN 21.2, the term vipariṇāmaññathābhāva is sometimes translated as “changing and perishing”, sometimes as “decay and perish”.

AN8.8:3.8: parasampattiṁ paccavekkhitā hotī’”ti.
the successes of others.’

Double closing quote mark should follow after single closing quote mark.

71

For bipc91, https://suttacentral.net/pli-tv-bi-vb-pc91/en/brahmali I get this:

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bhipc 90-93 are all almost identical. 90 doesn’t seem to include the others as one might expect if there was a range. And if I am on 90 and I click next I get the image above.

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72

SN22.33:2.3: ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti?
‘This person is carrying us off, burning us, or doing what they want with us?’”

I think the question mark should go between the single and double closing quote marks.

SN22.38:5.2: Yaṁ kho, ānanda, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ;
‘Whatever form has passed, ceased, and perished,

Remove single opening quote mark.

73

AN 8.1: Mettāsutta

You don’t see bad dreams.

AN 11.15: Mettāsutta

You don’t have bad dreams

As far as I know, “have” is the only way to talk about dreams in English.

I know you usually aren’t fixing legacy translations, but This looks like a mistake:
https://suttacentral.net/mn21/en/horner

Monks, when speaking to others you might speak at a right time or at a wrong time; monks, when speaking to others you might speak according to fact or not according to fact monks, when speaking to others you might speak gently or harshly; monks, when speaking to others you might speak about what is connected with the goal or about what is not connected with the goal; monks, when speaking to others you might speak with minds of friendliness or full of hatred. Herein, monks, you should train yourselves thus:

Is it possible for the Pali to mean that?

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74

Blurb to SN 22.52:

Focusing properly on the five aggregates you see them are they are and become free.

Should be “you see them as they are”.

SN22.55:12.1: Yo, bhikkhu, evaṁ vadeyya:
Mendicants, suppose you say:

It’s “mendicant”, not mendicants".

SN22.55:13.8: ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
SN22.55:13.9: Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
The ending of the defilements is for one who knows and sees this.”

Remove double closing quote marks in segment 13.8. They come only in 13.9. And add “in the present life” in segment 13.9.

Oh the blessing of Translation Memory—but it can be tricky at times! :smiley:

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SN22.58:5.1: “Tathāgato, bhikkhave, arahaṁ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;
“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path.

A similar passage occurs in SN 8.7, where the phrase maggaññū maggavidū maggakovido is translated “He is the knower of the path, the discoverer of the path, the expert on the path”.

Again in MN 108 it’s “He was the knower of the path, the discoverer of the path, the expert on the path” (maybe here too it should rather be present tense).

SN22.60:5.1: “Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ.
“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.

In the similar passage about the elements in SN 14.34, it’s “sentient beings wouldn’t love it”.

SN22.70:3.3: Rūpaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo.
“Form is stuck in what’s arousing; you should give up desire for it.

Remove quote marks.

The term ahaṅkāramamaṅkāra is usually translated as “ego, possessiveness”, except in AN 7.49, where it is rather literally rendered as “I-making, mine-making” (which I like). :smiley:

Should it be made consistent?

76

From snp1.7

“Stop right there, shaveling!Right there, fake ascetic!Right there, lowlife!”

First two exclamation marks are missing a space after them.

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77

muṇḍaka is sometimes translated as “baldy”, sometimes as “shaveling”.

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78

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

The Pali reads ekacco puggalo, not bhikkhu.

https://suttacentral.net/an4.123/en/sujato

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79

SN35.132:3.1: Dhamme ca jhāne ca ratā ahesuṁ,
Those brahmins who remembered the ancient traditions
SN35.132:3.2: Te brāhmaṇā ye purāṇaṁ saranti.
enjoyed virtue and absorption.

It seems dhamma has been translated as “virtue”. Probably “principle” could be appropriate here.

The Pali pair kupita attamana is sometimes translated as “angry and upset”, sometimes as “angry and displeased”, sometimes as “offended and upset”.

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I just noticed that the next sutta after the final Pali Dhammapada chapter is the Udanavarga. That seems odd.

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