SuttaCentral
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.
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?
Thank you, Anagarika. I made the change in the wrong repository. Now both our changes should be there.
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.
We have also added today:
Added “but ma’am” to examples for Dhammadina.
(There’s also a bug in EBT-Site that examples with quotes don’t properly work)
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.
I am still adding
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.
Thank you. I am adding “vier Arten von Rückhalt”.
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?” 
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.
Indeed. The question is: why?
I have amended “your own island” to just “own island”. this way cases of “their own island” are also included. For German respectively.
MN2 has 7 ways to deal with defilements.
With defilements ended, arahants still need four supports for guidance with aggregates. “Shall this aggregate be used, endured, avoided or relinquished?” It’s a very simple and direct approach towards living.
MN2 extends those supports to help deal with active defilements. Seeing, restraint and development are critical for all those with active defilements. Arahants don’t have to deal with defilements, but they can find value in asking whether an aggregate should be used, endured, avoided or relinquished.
Another way to think of it is that MN2 is basically “seven supports”. Seeing is related to using as in “I see ugliness”. Restraint is related to avoiding. Development is related to all four supports.
Sariputta never listed seven supports in DN34, so that is only my guess. Sariputta discusses the four supports in the Tens of DN34. It’s actually listed as one of ten things hard to comprehend, a brief phrase glossed over. Generally speaking, advanced topics are listed later in DN34, so we won’t find “four supports” in the Fours. We find them in the Tens.
“Why?”. Erm. Ask Sariputta. Sariputta is wickedly terse. In DN33 he simply nods at dependent origination but doesn’t elaborate. 
Added “keine Angst, Gutes zu tun” which is the counterpart of “don’t fear good deeds” and refers to AN 7.62 (and one text in the Iti).
Fascinating how the languages present slightly different views. In German it is understood as not being afraid to do good deeds. In English it can be understood as both not being afraid to do good deeds nor being afraid to receive good deeds. For example, some people are afraid to accept the charity of others. I have no idea what the Pali itself says.
Oh, this didn’t occur to me, and it isn’t what the Sutta says either. But indeed, it can mean this.
The Pali actually says something like “don’t be afraid of making merit”. And the Sutta has the Buddha tell about the merit he created in former lives, and the happiness that came out of it.
Mā, bhikkhave, puññānaṁ bhāyittha
I think perhaps this translates as:
“Do not, mendicants, good deeds fear”
The word Mā is indeclinable…
It is also used in Chinese in the same way as generic negation. I once asked my mom how to say “my mother is not a horse” and that was something like “ma ma ma”. But that’s a different story…