Added
- textual analysis | Textanalyse (8 results)
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we need a stopwatch to time Sariputta’s textual analysis.
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Added “an escape beyond” … I keep losing MN111. 
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“da ist ein Entrinnen”
I haven’t translated MN 111 yet, but it occurs in 2 other Suttas too.
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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.
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Added “übt zum Nutzen”.
And found that there are several variants of the English translation of this passage. 
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Yes. I had to think a bit to find the AN4.95 reference, which is the only sutta having that critical ordering of the four together. For some reason western culture seems to have flipped the middle two. Flipping the middle two is deadly and can lead to depression and martyrdom. It may also be the origin story for the saying, “burning the candle at both ends”.
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Added “desire and love”.
This is critical singleton that I just understood today when I tried to explain the four noble truths to a friend. In this sutta, the Buddha explains that although we feel desire and love for others, it is the desire and not the love that causes suffering.
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Thank you. I am adding “mich sehne und die ich liebe”.
But I can’t see your addition in the repository … did you commit it?
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Thank you, Anagarika. I made the change in the wrong repository. Now both our changes should be there.
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Added “eats meat” for the ever confusing and subtle issue of eating blameless things. That should address the question directly about being vegetarian and about the Donner Party.
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We have also added today:
- follower by faith | Nachfolger durch Vertrauen
- three processes | drei Vorgänge
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Added “but ma’am” to examples for Dhammadina.
(There’s also a bug in EBT-Site that examples with quotes don’t properly work)
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I know that in scv-bilara, examples with apostrophes don’t work, and you have to put them into quotes, like “but ma’am”.
The Buddha uses quite a strong simile to illustrate the attitude we should have towards food …
Adding “aber meine Dame”.
But I don’t think we need more singletons to point all to the same Sutta, do you think? MN 44 really has a lot of examples now! 
That bug cannot be fixed because single quotes are part of the Linux command line.
THe EBT-Site bug is that none of the examples with single quotes actually returns an EBT-Site result. THey all redirect to Voice.
Yes. That one is hair-raising.
MN44 is a VERY important sutta and needs the most examples we can find.
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I am still adding
- said and done long ago | vor langer Zeit getan oder gesagt (14 results)
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I finally understood what the four supports are. So I added “four supports” to examples. The four supports guide conduct regarding the aggregates. They are a safe way to handle grasping aggregates. We can use, endure, avoid and get rid of arising aggregates. This might be though of as “right assessment”. Wrong assessment would focus on gain and grasping.
Also notice that I carefully said “aggregates” instead of “things”. This is important because we might otherwise misinterpret this guidance as an instruction, for example, to use people as things.
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Thank you. I am adding “vier Arten von Rückhalt”.
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How do you explain their relationship to MN 2?
I can see why “developing” is perhaps for overcoming but not a “support” per se, as development is what is “supported.” But why are “seeing” and “restraining” not “supports?” 
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MN 2 has a different set of practices. The four supports occur for example in DN 33, and elsewhere:
DN33:3.3.63: Kathañcāvuso, bhikkhu caturāpasseno hoti?
And how does a mendicant have four supports?
DN33:3.3.64: Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
DN33:3.3.65: Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.
That’s how a mendicant has four supports.
We find a bit more context for example in AN 10.20, but it doesn’t explain more about the four supports as such either.
The list in MN 2, by comparison, is:
MN2:4.1: Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.
Some defilements should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing.
There is a certain overlap, but not total.
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