SuttaCentral
In Iti27, more specifically here.
Itās like how
after the rainy season the sky is clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates.
SeyyathÄpi, bhikkhave, rattiyÄ paccÅ«sasamayaį¹ osadhitÄrakÄ bhÄsate ca tapate ca virocati ca;
The part āafter the rainy season the sky is clear and cloudlessā is not in the Pali, it is part of a previous simile and accidentally copied to the next?
AN6.67 not sure if minor omission
Itās quite possible that a mendicant with good friends, companions, and associates, ā¦ Having fulfilled ethics, itās possible ((to)) give up sensual desire, and desire to be reborn in the realm of luminous form and in the formless realm.ā
Just a couple of minor typo observations pls.
Venerables Änanda and SÄriputta discuss how a mendicants gets to further their learning and understanding.
*mendicant (singular)?
When there is sense restraint, one who has ((fulfilled)) sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. ā¦
*fulfilled (word missing)?
Thank you very much again for providing this remarkable resource. Very grateful.
cp10:14.3: Mahantaį¹ akÄsi citakaį¹,
Building a great pyre,
cp10:14.4: katvÄ aį¹ gÄragabbhakaį¹.
he place an ember in the recess.
Probably āhe placed an ember ā¦ā.
cp10:19.3: Kevalaį¹ sakalaį¹ kÄyaį¹,
my whole entire body
cp10:19.4: BrÄhmaį¹assa adÄsahanāti.
I have to the brahmin.ā
Probably āI gave to the brahminā.
cp10:19.2: Aį¹į¹hiį¹ hadayabandhanaį¹;
bones, heart, and corded heart:
What on earth are we to understand by a ācorded heartā? 
cp12:7.1: SakajÄ«vitapariccÄgo,
To give up my own life
cp12:7.2: tiį¹ato lahuko mama;
was a light as a blade of grass.
Should probably be āwas as light as ā¦ā.
cp14:5.3: Upagamma mamaį¹ pucchi,
he approached me and asked,
A new sentence is starting here, so āHeā should have a capital.
In MN 140 adhiį¹į¹hÄna is usually translated as āfoundationā (segments 7.1, 11.1, 11.3, 11.4, 25.1, 27.3, 28.7). Only in segment 26.3 it has recently been changed to āresolveā, āthe ultimate resolve of truthā.
Should the translation not be consistent throughout the Sutta?
AN 6.55 Sona - does āthe lotā needs to be removed
"As the wind cannot stir a solid mass of rock, so too sights, tastes, sounds, smells, and touchesāthe lotā
and thoughts, whether liked or disliked, donāt disturb the poised one. Their mind is steady and free as they observe disappearance.ā"
cp16:1.4: paramasÄ«lasamÄhito.
focused on the highest ethics,
cp16:2.1: Ramme padese ramaį¹Ä«ye,
There was a pleasant, delightful region,
One line ends with a comma, next line starts with a capital.
Either keep the comma and start the next line with a lower case, or keep the capital and end the previous line with a period.
Hello, this is my first post on this forum 
.
The english summary of SN 22.136 is āThe aggregates are like hot coals.ā Shouldnāt it be āThe aggregates are like burning chuffā?
Thank you.
mn76:21.3 āthey encountersā
Ajahn @Brahmali ā¦ there appears to be a misplaced pair of brackets in the bhikkhuās pÄcittiya 1, segments 2.7.4 to 2.7.7
When printing from the site the last line gets half cut off and then is reprinted on the next page, also half cut off. This seems to be consistent on many printers. Can we update the print css file to fix this?
You have recently changed your translation for brÄhma and related terms to ādivineā. The title of Iti 100 is still āThe Holy Offering of the Teachingā for brÄhmaį¹adhammayÄga, which is also the name of the entire chapter.
Youāve also changed all ādemonsā to ātitansā, but in DN 30:2.27.15 there are still demons left.
AN4.203:1.2: sappurisaƱca, sappurisena sappurisataraƱca. Taį¹ suį¹Ätha ā¦peā¦.
a true person and a better person.
I think this should be āa true person and an even truer personā.
Hi Tom, they are not actually misplaced, but perhaps used a bit awkwardly. They replace the quotes in the Pali text, which are even more awkward. The point is that this is not really part of the non-offence clause, but more of a commentary on it. Perhaps a better solution would be to indent it. What do you think?
Hi Ajahn @Brahmali, it is a strange one. Something like that should be in the definitions section of the rule??
Iāve got an āaddā class that greys out the text a bit and places square brackets around it for such situations but I donāt know if you have an equivalent on Sutta Central.
I cannot make changes to the htlm, and so this would be Bhante @Sujatoās department. Bhante, is there a nice way setting apart segments 2.7.4 to 2.7.7 (of bhikkhu pÄcittiya 1) so that we can get rid of the awkward parentheses?
Mn 93:
Theyād first feed the student who was an educated reciter. For how could an offering to someone who not an educated reciter be very fruitful?ā
Should say āwho is notā
The phrase
Taį¹ ve devÄ tÄvatiį¹sÄ,
Ähu sappuriso itÄ«āti.
is translated āthe gods of the Thirty-Three say they really are a true personā in SN 11.11 and SN 11.13, while in SN 11.12 it is āthe gods of the Thirty-Three call them really a true personā.
The same thing is sometimes called ājudgmentā, sometimes ājudgementā.
Why is nÄga in Cp not translated as ādragonā?
Bhojaputto is translated āof the Bhoja peopleā in SN 2.26:3.1, whereas in AN 4.45:4.1 it is āson of Bhojaā.
Hi,
With reference to your note in the Tevijjasutta (DN 13) re the Addhariya brahmins. I think Addhariya is probably Aitareya.
Identified in Jayatillekeās Early Buddhist Theory of Knowledge, p. 480. Their texts are respectively: ÅatapathabrÄhmaį¹a (incl. Bį¹hadÄraį¹yaka Upaniį¹£ad); TaittirÄ«yabrÄhmaį¹a; ChÄndogyabrÄhmaį¹a; and Bahvį¹cabrÄhmaį¹a (incorporated in Aitareya and KauÅÄ«taki). I use the variant bavhadija since it is closest to the Sanskrit bahvį¹ca. This is the only time the Pali canon mentions these schools.
In his A History of pre-Buddhistic Indian Philosophy, the Indian scholar Dr. Benimadhab Barua certainly takes Addhariya to be Aitareya.
That would mean Buddha lists two Rgvedic schools, a Krishna Yajurveda school and a Samaveda school, which fits the tevijjÄnaį¹ - but not inclusion of the Shukla Yajurveda, which contains the ÅatapathabrÄhmaį¹a - unless the Bahvį¹cabrÄhmaį¹a contained the Bį¹hadÄraį¹yaka Upaniį¹£ad, which ā¦ maybe could be possible.
The Aitareyopaniį¹£ad is embedded within the Bahvį¹ca-BrÄhmaį¹a Upaniį¹£ad (or MahÄ-Aitareya Upaniį¹£ad) of the Aitareya Äraį¹yaka, true, but the Bahvį¹ca-BrÄhmaį¹a Upaniį¹£ad is not listed in traditional lists of the Upaniį¹£ads. Just the Aitareyopaniį¹£ad, which is one of the principal Upaniį¹£ads.
If only my mind was freedā¦
Should be were
In AN 7.71 and SN 22.101, among others.
cp22:3.3: ÄrÄmaį¹ mÄlÄvacchaƱca,
He made a living by cultivating
cp22:3.4: ropayitvÄna jÄ«vati.
and orchard and flowering shrubs.
Should be an orchard?
cp22:5.4: jÄ«vitavuttikÄraį¹Ä.
for the sake of making a living.
Even if the Pali doesnāt have it, I think there should be a closing (single) quote mark at the end of this segment. The next segment continues with something different.
cp23:7.3: Rajjesu yadi rajjÄmi,
if I desired kingships,
Does ākingshipā have a plural?
cp24:5.4: yadi kÄme na bhuƱjasiā.
since you do not long for sensual pleasures?ā
Single quote mark, not double.
cp26:9.2: sÄgareva thalaį¹ labhiį¹;
I was like one lost a sea reaching the shore.
Lost in a sea?
cp29:7.4: kathaį¹ me ajja kÄtave.
How should I act today?ā
I believe the quote should only close at segment 8.4.
cp30:4.3: Sacce į¹hatvÄ pamocesiį¹,
Satnding in the truth,
Itās probably āstandingā.
cp33:1.1: āSÄmo yadÄ vane Äsiį¹,
āWhen in a wood I was SÄma the black,
That would be āBlack the blackā?
