AN8.20:1.5: Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.
Please, sir, may the Buddha recite the monastic code to the mendicants.”
In AN 8.20 it should probably be “monks” throughout; except for further down, where the mendicants are said to love the teaching and training because of eight incredible things that they see.
Also in Ud 5.5.
Acchariyaṁ vata bho (or bhante or āvuso), abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā is usually translated “Oh, how incredible, how amazing! The Realized One has such psychic power and might!”. Except for DN 14:1.13.2 and MN 123:2.2, where it is “It’s incredible, reverends, it’s amazing, the power and might of a Realized One!”.
DN14:1.13.2: “acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
Very well. I’ve started a year or two of travel and am quite happy at Tilorien monastery where I will be until the end of July. I’ll get my first taste of Asia (Thailand and Korea) after Vassa.
Thanks for looking into the consistency in naming of the Patimokkha rules.
In the Ontology I have the option for multiple names and perhaps the user can then select which naming system or systems to use. It would be good within each language though for the names to be consistent.
|lzh-mi-bi-pm-pc106|Giving sikkhamānā to maiden under 18 | |lzh-mi-bi-pm-pc107|Giving sikkhamānā to maiden under 18 without Sangha’s agreement |
Oh! I see. Thanks. My error. It is because it is the last rule in each list where it appears and I did a shortcut parsing method of trimming the last two characters (“, ) of each item in the list “rulename1”, “rulename2”, … rulenameN”. Since it is the last in any list it would be “Covering over with Grass” with no following comma and (s") got trimmed. I’ll fix it in my lists.
Yes. One of them doesn’t have a space after the name. BUT, I see that again is due to the parsing error I made above. lzh-mi-bi-pm-sk100 is the last rule in its list so I trimmed a space from the end. This is great because I don’t visually see all the extra spaces in all the other names and now I will make sure I trim all of them before entry into the Ontology.
Making Fire Like Non-Buddhist Ritual
Interesting, I don’t think there’s an explicit prohibition against the agnihotra in Pali.
It is only in one Patimokkha at: lzh-mi-bi-pm-pc188. 若比丘尼作外道事。火法然火。波逸提。 and I don’t know that we have access to a translation of the associated Vibhanga yet. I haven’t yet cross referenced much into the Khandakas from the various schools, but don’t recall any such prohibition in the Paḷi Text Khandakas.
Until all the Chinese is translated all I can do is work with the metadata you or others have designated.
Thanks for looking into consistency in the naming. If possible, please let me know when I should fetch the latest from git-hub and re-parse the JSON files. I know it may take awhile and I will use what I have for now.
Remove closing parenthesis after Sutta reference “DN 30:2.7.4”.
Comment DN 14:2.18.2:
At sn12.14–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, dn15 Mahānidānasutta, delves into the philosophical implications.
I saw AN 3:15 in another thread on learning Pali.
Is there a reason why Sacetano as seen in the Devanagari script ( सचेतनो ) is translated as Pacetana in English, throughout the text? I am asking about S vs. P switch.
I agree. It’s not uncommon though with names. I think Bhante tends to go with the Sinhala manuscript form since it is more well known to English readers. Perhaps the most stark example is the English title of MN26.
The meanings include several names of princes, ancient sages, etc., having the sense “wise, mindful”. But most interesting, pracetṛ is the name of a charioteer, and appears to be a misreading of pravetṛ, “charioteer”.
Since it is the story of a chariot maker, it is very likely this was the original reading. Through misreading or dialectical variant it became pacetana, which the Burmese “corrected” to the more familiar sacetana.
In such cases, if there is a good reason to adopt a particular reading I will do so, even if it contradicts BB, DPPN, etc. In this case, happily, there is no need.
I’ve begun getting the files and integrating the results. There are some rules without names where “” appears in the name field. That’s OK for parsing and I just leave it without a name at this time. Do you want a list of these?
Where I ran into a glitch in parsing was where a rule was left out in the middle and not at the end of the list. So, OK that there are no names for adhikaraṇasamatha in some of the name lists (ex: lzh-dg-bi-pm-as1… 7 ) and I will just add the obvious names in the Ontology.
but odd to see:
“lzh-dg-bu-pm-name:246.lzh-dg-bu-pm-sk96”: "Holding a Staff ",
“lzh-dg-bu-pm-name:247.lzh-dg-bu-pm-sk97”: “”,
“lzh-dg-bu-pm-name:248.lzh-dg-bu-pm-sk99”: "Holding a Knife ",
“lzh-dg-bu-pm-name:249.lzh-dg-bu-pm-sk100”: "Holding a Sunshade ",
where sk98 is missing from the JSON file all together.
I’ve only done 4 of the 13 files I’m currently interested in thus far.
"One should not teach the Dharma to those who wear their robes inside out and do not show respect, except in cases of illness. This should be learned and observed."
Inside Out
lzh-dg-bi-pm-as1
MISSING
應與現前毘尼，當與現前毘尼。
Resolution Face to Face
lzh-dg-bi-pm-as2
MISSING
Resolution Through Recollection
lzh-dg-bi-pm-as3
MISSING
Resolution Because of Past Insanity
lzh-dg-bi-pm-as4
MISSING
Admission
lzh-dg-bi-pm-as5
MISSING
Further Penalty
lzh-dg-bi-pm-as6
MISSING
Majority Decision
lzh-dg-bi-pm-as7
MISSING
Covering With Grass
lzh-dg-bu-pm-2-sk52
is blank
Inside Out
lzh-dg-bu-pm-2-sk97
is blank
人持劍。不應為說法。除病應當學。
People with swords should not be preached to. One should learn to cure diseases.
Holding a Sword
lzh-dg-bu-pm-2-sk98
MISSING
人持鉾。不應為說法。除病應當學。
A person holding a weapon should not be preaching. Except for the sick, one should learn.
Holding a Weapon
lzh-dg-bu-pm-sk52
is blank
Inside Out
lzh-dg-bu-pm-sk97
is blank
「人持劍，不應為說法，除病，應當學。
"One should not preach to a person holding a sword, except to cure illness, this should be learned."
Holding a Sword
lzh-dg-bu-pm-sk98
MISSING
人持鉾。不應為說法。除病應當學。
One should not preach to a person holding a weapon, except to cure illness, this should be learned.
I wonder if for the repetion serieses you would consider putting something in the “Tell in full” instructions that indicated what was actually different. I’m thinking in particular for when the text is consumed outside of the SC website context. Even on the site itself it’s not obvious what is to be done.
Buddhānasāsana (sometimes spelled as one word, sometimes as two) is sometimes translated “instruction of the Buddha” (Singular), sometimes “instructions of the Buddha” (Plural).
Bhante Sujato’s translation of AN9.34: “In the same way, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus.” Unless the translation is based on a parallel I don’t know, vicāra isn’t mentioned, only vitakka (evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti.)
In Sujato’s MN75, it uses both “suppose there was” and “suppose there were” (breaking parallelism). It should be just “were” (followed by sentences using “would”), which is the conditional mood, unless it’s in the past tense, which it didn’t look like it was supposed to be.
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