A post was merged into an existing topic: SuttaCentral Search Bugs 
I think this can go to the search bug thread. Ven. Snowbird and HongDa are currently doing a lot of valuable work on this.
@moderators , perhaps you can move this.
1 Like
If (a big if) I understand how the references work, does pts-vp-pli3.168 belong to sn22.122:2.1 instead of 1.1? (Is this part of a much larger task?)
OK, done!
Regards,
suaimhneas
1 Like
In Snp 3.6, second paragraph, last sentence, the name Sabhiya is misspelled ‘Sabiya’.
1 Like
MN36:8.3: So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati.
When they experience pleasant feeling they become full of lust for it.
The sentence sounds somehow incomplete. It should perhaps be “when they experience a pleasant feeling” or “this pleasant feeling” or something to that sort. The same again in segment 9.3.
MN36:17.1: Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.
In this sutta upama is translated “example”, while usually it is “simile”.
MN36:20.2: ‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.
‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind.’
It’s a question—give it a question mark … 
Again in segment 28.2.
Abhisantāpeti is generally translated “crush”, except for in MN 36:20.2, where it is “scorch”.
MN36:24.5: Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;
like a deft butcher or their apprentice was slicing my belly open with a meat cleaver.
With a sharp (tiṇhena) meat cleaver.
MN36:45.6: So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.
When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of immersion that I used before, which I regularly use to meditate.”
Question: Could it also be that this sentence is past tense, not present tense? Before it was mentioned that the Buddha gave a talk before a great assembly (“I recall teaching the Dhamma to an assembly of many hundreds” in segment 45.1), and this seems to refer to that talk before this assembly, rather than to the present conversation he has with Saccaka. And according to DPD, saṇṭhapemi and the other verbs could both be present tense or imperative. I think the latter makes more sense here.
Snp 3.9, in the Buddha’s long discourse, tenth stanza from the end beginning with “They know their past lives …”
The verbs in the next two lines are singular – sees, has attained – but the subject remains “they.” Change to see, have attained?
1 Like
Bit of link rot…
https://suttacentral.net/sf168/en/jayarava
Jayarava.org doesn’t seem to exist.
@Jayarava, Is that you?
an → a:
cp12:3.4, dn31:26.14
sn35.247:3.10, sn35.247:5.10 (mentioned already)
dn21:1.5.22
dn14:2.6.7
an7.54:4.3 (mentioned above already)
an5.157:5.2
mn93:8.5 (“an brahmin”)
and then a bunch of instances of “Seeing an Mobilized Army” in the name directory
AN3.80:9.8: Sace, udāyi, ānando avītarāgo kālaṁ kareyya, tena cittappasādena sattakkhattuṁ devesu devarajjaṁ kāreyya, sattakkhattuṁ imasmiṁyeva jambudīpe mahārajjaṁ kāreyya.
If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.
I’d suggest to say “or as a king of all India” instead of “and”—the Pali has no strong hint to either, and elsewhere it is said that a stream enterer (which Ananda is) has 7 lifes at max. With “and” he would have 14.
Pādaṅguṭṭhaka is a simple “toe” in SN 51.14, and a “big toe” in MN 37. Perhaps it takes something more grand for the celestial palace than for mother Migāra’s stilt house?
This question directly follows on from the final question at dn21:2.6.9, where Sakka asks whether all ascetics and brahmins have reached the ultimate goal. Here he delves deeper into what that means. | Now that he is a confirmed Buddhist, Sakka switches from “ascetics and brahmins” to “mendicants”. | This passage has an exact parallel at an7.61:12.2, and a variation at sn35:5.1.
This is a comment to MN37:2.2. The ID sn35:5.1 doesn’t exist. I believe it’s SN35.80:5.1.
Yep. I still own the domain name, but I couldn’t afford to keep that site going.
1 Like
There’s inconsistency in some places with the translation of kamma.
For example, at SN 12.37, it refers to ‘old deeds.’ But at SN 35.146, it’s called ‘old action.’
1 Like
MN40:3.2: Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti—
There are some mendicants who have not given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view.
If I am not mistaken, bhikkhuno is singular, so “there is a mendicant who has not given up …”. Or am I wrong?
The same further down in segment 7.2.
I noticed while reading the text that in Pali, the word “Sauttaraṁ” should be translated into English as “supreme”. Same standpoint with Anuttaraṁ.
Mistake found in MN 10, translator: Bhikkhu Sujato.
DN33:1.10.90: Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Imagine.
DN33:1.10.91: Ayaṁ dutiyā kāmūpapatti.
This is the second kind of sensual rebirth.
DN33:1.10.92: Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control what is Imagined by Others.
DN33:1.10.93: Ayaṁ tatiyā kāmūpapatti.
This is the third kind of sensual rebirth.
The “Gods Who Love to Create” have been changed to the “Gods Who Love to Imagine”, and likewise with the “Gods Who Control what is Imagined by Others”. However in this passage in DN 33 the other occurrences of “create” have not been changed to '“imagine”.
DN11:76.1: nimmānaratī nāma devā …
DN11:76.1: the gods who delight in creation …
In DN 11 there are still “gods who delight in creation”.
The “gods of streaming radiance” and other gods sometimes have capitals, and sometimes they don’t.
MN45:4.11: “mā bhavaṁ bhāyi mā bhavaṁ bhāyi,
‘Do not fear, sir, do not fear!
It’s the third level of nesting, so should have double quotes.
In all of the AN files that have multiple suttas in one file, like f.i. an2.1-10, the pts-cs numbers from 1.1 and further appear multiple times. This makes it hard to refer to (as an2.1-10#1.1 refers to 10 different items) and for HTML it is wrong to have the same reference multiple times in one file.
2 Likes
(Bhante actually no change is required, so this is just an FYI)
scid: an3.33:4.1
pli: ‘Pahānaṁ kāmasaññānaṁ,
ref: ‘The giving up of sensual desires
pt: “A renúncia aos desejos sensuais
scid: an3.33:4.2
pli: domanassāna cūbhayaṁ;
ref: and aversions, both;
pt: e aversões, ambos;
scid: an3.33:4.3
pli: Thinassa ca panūdanaṁ,
ref: the dispelling of dullness,
pt: o embotamento,
In AN3.33:4.3, the translation “the dispelling of dullness” does not make sense with the preceding segments unless it starts a new sentence as the Pali does. I believe segment 4.3 should say “The dispelling of dullness,”. Without the capitalization, the phrase would be part of the sentence starting at 4.1 and would mean something peculiar like “The giving up of…the dispelling of dullness,…”
(found while proofreading the EBT-DeepL/PT translation, which has its own problems…)
1 Like
Ven. @Vimala, several of us have noted that as well and @ihonda has kindly identified a potential fix in SC rather than the sutta numbering. The granular sutta id will become the prefix of the unique segment id (e.g., an2.2:1.1) for presentation. The URL will also be adjusted so that links to SC segments will now operate properly when copied and actually take the user to the proper segment rather than the first segment.
2 Likes
You may have missed the fact that there is a semicolon at the end of segment 4.2—you simply don’t hear it.
1 Like
Indeed you are correct. I didn’t hear or see the semicolon. It is interesting how DeepL got confused as well and sorted it out wrong. That is indeed a serial semicolon. 
This then is only a problem with PT.
Thank you
1 Like