Added “cycle of rebirth” as the relevant answer for suicide question
Adding “Kreislauf der Wiedergeburten”.
It also has
DN15:22.6: Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati.
DN15:22.6: This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence is to be found; namely, name and form together with consciousness.
DN15:22.6: Bis zu diesem Punkt erstreckt sich der Geltungsbereich von Sprache, Ausdrucksweise und Beschreibung; erstreckt sich der Bereich der Weisheit; setzt sich der Kreislauf der Wiedergeburten fort, so dass es diesen Daseinszustand gibt: nämlich, dass Name und Form und Bewusstsein in wechselseitiger Abhängigkeit stehen.
As a side note: Interestingly, in trilingual mode all three languages are linked to German in scv-bilara; but it is not possible to see more than two of them on the website.
If Dhammaregen users want this, we can add it. However Dhammaregen is purely German, so the need is perhaps not so great?
I don’t know what needs Dhammaregen users actually have. It is purely German at the moment, but if there is interest it would be very easy to make in multilingual. I am in the process of finding out …
But the link here doesn’t go to Dhammaregen. It goes to SuttaCentral. SuttaCentral doesn’t have a trilingual option.
Ah. OK. I had not understood the reference for “on the website”.
Adding “empty mansion | leere.* Brahmāpalast” to the examples, which answers this question. 5 results.
Still adding “freed from all these things | von all diesen Dingen befreit”—which connects the Buddha as your good friend with … noble emetics!
It makes me actually wonder if we still need the “noble emetic” example. It is a singleton, and “freed from all these things”, next to having the Buddha as your friend, still includes a “noble purgative” and a “noble washing” (6 results altogether).
And still another one: “sweat of the brow | Schweiß.* Angesichts”, which talks about the right way to do one’s work and earn one’s living. It basically says the right way is to earn your living by your own work (and not by exploiting others). It has 7 results.
I like the German example, which references empty mansion. Perhaps the English might be “empty mansion of Brahmā”? Another intriguing example is “Brahmā.* appear”, which finds 10 Brahmas appearing.
Well, it is notably gross. But it does point out that the things we normally value are quite bad for the digestion and need to be … given up. It is a good example of the Buddha being blunt and forthright.
Let’s use “eliminating illnesses” instead of “noble emetic”. This brings up both emetic and purgative suttas that show the limitations of doctors.
… has been changed accordingly.
I am not so convinced of that one. It has a variety of things, and I don’t see a clear line in that. Do you?
Added “eliminating illnesses | Erkrankungen zu beseitigen” instead of “noble emetic | edles Brechmittel”.
I’m not convinced either. Let’s not add that. I mentioned it only to see if it prompted new ideas.
I am still adding
- those in water | die im Wasser
which is a singleton pointing to AN 7.15, the sutta with the unique simile of seven people in a body of water at different degrees between drowning and arriving on dry land.
Ven @yodha had a lovely drawing for this one:
Yes! And I would so much like to have an EBT-Site for Dhamma Doodles.
That’s one of my favourites !
- can expect growth | Gedeihen erwarten (17 results)
The most important occurrance is in AN 7.21-23, again repeated in the Mahaparinibbana Sutta.
- der siebte Reichtum [“the seventh kind of wealth” is already there]
- textual analysis | Textanalyse (8 results)
we need a stopwatch to time Sariputta’s textual analysis.
Added “an escape beyond” … I keep losing MN111.
“da ist ein Entrinnen”
I haven’t translated MN 111 yet, but it occurs in 2 other Suttas too.
Added “practices to benefit”. This is a crucial crucial understanding that re-orders misconceptions of benefit common in western societies:
AN4.95:2.2: The person who practices to benefit neither themselves nor others is like this, I say.
AN4.95:3.1: The person who practices to benefit others, but not themselves, is better than that.
AN4.95:3.2: The person who practices to benefit themselves, but not others, is better than both of those.
AN4.95:3.3: But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.