Make a rainbow fall at our feet 🌈 tell us about our mistakes, typos, and other oversights

[sabbamitta]

@sood

The download buttons for editions no longer work

Perhaps this is for @HongDa?

[HongDa]

Sorry for the inconvenience, since the new UI is waiting for an update, the link to the publication has not yet been updated to the production server, but I expect an update will be pushed tomorrow or the day after tomorrow, and the link will be back to normal by then.

[Niyyanika]

example: https://suttacentral.net/da30/en/null ← notice that the da texts are not pointing to Pattons translation from the SuttaPlex. even editing the URL doesn’t help. It goes to the Taishō text.

[HongDa]

Thanks for your feedback Ven. @Niyyanika ,

The reason for this problem is that the full name of the author in the html text does not match the full name of the author in the configuration file. I have fixed this problem and will fix it after the data is pushed.

[HongDa]

I have pushed to data to server, this problem has been fixed

[sabbamitta]

The verse

Akkodhassa kuto kodho,
dantassa samajīvino;
Sammadaññā vimuttassa,
upasantassa tādino.

has been translated differently in SN 7.2 and Thag 6.12.

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Lakuṇḍakabhaddiya is usually translated “Bhaddiya the Dwarf”, but in his own Theragatha, Thag 7.2, he is “Lakuṇṭaka Bhaddiya”.

[Snowbird]

Slight variation:

AN1.293

“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.

AN1.312

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view.

[HongDa]

The new UI has been released and the problem has been resolved

[sabbamitta]

In AN 5.72 segment 1.5 ends in a comma, and the following segment starts with a capital. So the latter should probably start with a lower case.

[sood]

Some minor typos in the Udāna translation

Introductory essay

1. “which was an early school of Buddhism based in northeast India, especially Kashmir. ”

northwest India.

2. “even one shunned by society as he was for his leprosy main attain the Dhamma;”

may attain

Ud 1.8

“Now at that time around Venerable Saṅgāmaji had arrived at Sāvatthī to see the Buddha.”

at around that time

Ud 2.8

“Please, Moggallāna, go to the that lay follower”

go to that

Ud 3.7

“We too ought make merit.”

ought to make

Ud 5.3

“immaculate vision of the Dhamma in Suppabuddha”

arose in Suppabuddha

[sabbamitta]

mayamettha yamāmase is translated “that we need restraint in this” in Thag 4.3 and Thag 8.1, and “that here we need to be restrained” in Dhp 6 and MN 128.

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Comment to MN 28:7.1:

This is in reference to the belief that the earth rests upon water, and the water is disturbed it shakes the earth (an8.70:14.3, dn16:3.13.3). Thus this is a reference to calamity by earthquake rather than flood. Apparently it was believed that an extreme earthquake could shake apart the whole earth.

It seems an “if” is lacking: “and if the water is disturbed …”.

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The comment to MN 128:8.1 says:

the introductory narrative is shared with mn28, to which the reader is referred for details.

• Firstly: Sentence should start with capital.
• Secondly: It’s not MN 28, but MN 31.

[Khemarato.bhikkhu]

A note seems to have crept into the body of this sutta somehow?

[sabbamitta]

Sītavana is translated “Cool Grove”, but in some Thag verses it is left untranslated; see Thag 1.6, Thag 10.2.

[sabbamitta]

SN35.115:4.4: ayaṁ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso.
they’re called a mendicant not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.

mutto manoviññeyyehi dhammehi is lacking in translation, “freed when it comes to ideas known by the mind”.

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When it is about the sense fields, “thought” has generally been changed to “idea”. Only in SN 35.28:1.11 some thoughts have been forgotten …

Also in SN 35.145:1.7.

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“Smoke out pests” has been changed to “spread smoke”, except for MN 33:21.1.

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In AN 3.130:1.3 the “entire galaxy” has been changed to “thousandfold galaxy”, but in segment 2.2 it’s still “entire”.

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Generally the city of Magadha is not spelled with a long ā at the end, except for Thag 12.2:3.4, were it is Magadhā.

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Thag16.2:2.1: Kimānupubbaṁ puriso,
“Following what procedure,
Thag16.2:2.2: kiṁ vataṁ kiṁ samācāraṁ;
what observance, what conduct,
Thag16.2:2.3: Attano kiccakārīssa,
may I do what I need to do for myself,
Thag16.2:2.4: na ca kañci viheṭhaye.
without harming anyone else?

It seems the word puriso has not been translated.

If I analyze this correctly (and here, as an aside, a big THANK YOU goes to the Pali study group who is discussing its lessons in public on this forum, giving those who couldn’t commit to the course the chance to benefit nevertheless!!! ) the verse should be something like this:

Following what procedure,
what observance, what conduct,
may a person do what they need to do for themselves,
without harming anyone else?

[Sunyo]

Suggestions for Bhante @Sujato’s translations. I apologize if some of them are repetitions. I don’t always remember whether I commented on something, or whether I just thought it was a good idea to do so, but then never did…

• DN1, DN24: ‘Aho vata aññepi sattā itthattaṁ āgaccheyyun’ti. “Oh, if only another being would come to this state of existence.” Sattā is plural. → “Oh, if only other beingS” (occurs twice)
• DN1, DN24: Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. “Then other sentient beings […] are reborn in that empty mansion of Brahmā in company with that being.” → remove ‘empty’. It’s no longer empty because Brahma is already there.
• SN12.17: ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti. “Then Master Gotama doesn’t know nor see suffering.” This is not a statement but a question, as seen later: ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho … → “Then does Master Gotama not know and see suffering?"
• SN1.20, Pahāsi sankhaṁ na vimānamajjhagā, Acchecchi taṇhaṁ idha nāmarūpe; “Assessment is given up, conceit rejected; craving for name and form is cut off right here.” The verbs are all aorist, so → “Assessment was given up, conceit rejected; craving for name and form was cut off right here.” The idea is that they stopped craving here in this world/life (idha) and therefore after death can’t be found in any realm. This is obscured if using the present tense. See Snp2.12 where the same pada on nāmarūpa is spoken about Vangisa’s deceased preceptor, where you do use the past tense.
• Iti49: Ye bhūtaṁ bhūtato disvā, bhūtassa ca atikkamaṁ, “Those who see what has come be to as having come to be, transcending what has come to be”. Ye is plural, but atikkamaṁ is singular, so these can not refer to the same. Hence atikkamaṁ is an acc. noun here, not a pres.p. attribute to ye. The word ca indicates they see two things. → “Those who see what has come be to as having come to be, and [see] the transcending of what has come to be”.
• AN6.93: “A person accomplished in view can’t take conditions to be permanent, happiness, or self.” The view of self applies to dhammas, not sankhāras. → “A person accomplished in view can’t take conditions to be permanent, conditions to be happiness, or anything/principles(?) to be self.” (Also, it is hard to follow what the six things of the AN6 are when the list is compacted. I’d prefer it to be written out in full.)
• SN35.146: Why kamma as “action” which elsewhere is “deeds”, in title and throughout the discourse?
• SN35.118 and elsewhere: tannissitaṁ hoti viññāṇaṁ tadupādānaṁ, “consciousness relies on that and grasps it.” Here tadupādānaṁ is a bahubbihi, i.e. “consciousness with that as upādāna”. I think this only makes sense if translated as ‘fuel’ instead of verb ‘grasping’. Cf. SN12.57, tadāhāro tadupādāno, “Fueled and sustained in this way”. → “consciousness relies on that and has that as fuel”
• SN22.3: Rūpadhāturāgavinibandhañca pana viññāṇaṁ … “One whose consciousness is shackled to greed for the form element” → “shackled by greed”
• Snp3.12: avijjāyeva sā gati “destined only for ignorance”. More logical with avijjāya as abl. of cause → "that destination is only due to ignorance.
• AN4.195:Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? “Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises, do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” This sounds like Vappa’s [“you”] ignorance has faded away, but that’s not the point. Follow the PTS punctuation. → “Vappa, take a person who is restrained in body, speech, and mind because (abl of cause) their ignorance faded away and knowledge has arisen. Do you see any reason why …"
• MN2, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. “and I will live blamelessly and at ease”. yātrā missing. notice there are three ca’s. → “and I will have health(?) and live blamelessly and at ease”
• SN15.5: “And as each century passed someone would stroke it [once, sakiṃ] with a fine cloth from Kāsī.”
• SN22.54: Nitpicky, but the title is “A Seed” while it describes five kinds of → seedS.
• Iti43: sukho as ‘bliss’ in "the stilling of conditions, bliss”, but since the noun sukha is neuter, here it is an adjective, i.e. → “blissful”. That does give a different feel to it, imo, and it’s less easily misunderstood: the cessation of sankharas is blissful, rather than a state/feeling of bliss.
• SN6.15 & DN16 the same in tesaṁ vūpasamo sukho: “their stilling is true bliss” → “their stilling is blissful”.

More speculative/suggestive:

• SN4.23: “Godhika, who came from a good family, slit his wrists.” Why the detail? CY. says he cut his neck.
• Throughout: sakkāya, “identity”. I agree with Bodhi on sakkāya that “My past attempts, as ‘personality’ and ‘identity,’ are inadequate.” (note 315 to Suttanipata) In many passages it means something more concrete than ‘identity’, something like ‘personal existence’, as Bodhi translates in the Anguttara (‘personal entity’ in the Snp). I use ‘individual existence’.
• DN3: “So King Okkāka aimed (patiṭṭhapesi) the arrow at the crown prince. And he was safe and untouched.” No surprise he was safe, if the king just aimed! Patiṭṭhapesi, lit. ‘made [it] establish’, must mean he actually shot and hit. But still the boy was unharmed, which was the magic. Cf. appatiṭṭhite in SN20.6 for a fired arrow that doesn’t land.

[Niyyanika]

Misnumbering in Theravada Bhikkhu Patimokkha Translation

[sabbamitta]

The translation for gandhabba has generally been changed from “fairy” to “centaur”. But in SN 31, some fairies have survived in the chapter and Sutta titles, while in the texts themselves, they have all become centaurs.

In the respective blurbs, too, there are still fairies.

[sabbamitta]

uparipabbate thullaphusitake is mostly translated “when it rains heavily on a mountain top”; only at AN 10.61:4.1 it’s “when the rain pours down on a mountain top”.

In any case, there’s a lot of water!

[Snowbird]

As the SC search feature gets better and better, I just want to say that I appreciate the effort to standardize the translations. If people are going to be doing English searches, it will be a big help to have things translated in the same way. Of course for searching by Pali is best practice, but lots of folks won’t be able to do that.

[sabbamitta]

Thag16.3:2.1: ‘Ko so pāraṅgato loke,
“Who has crossed over the world?

versus

AN5.55:10.3 (and elsewhere): Te ve pāraṅgatā loke,
They are those in the world who’ve crossed over,

The relation between pāraṅgata and loke should actually be the same in both cases, except that the former is singular and the second plural. Why are they translated differently?

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SN21.11:1.7: “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo.
“That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
SN21.11:1.8: Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.

Pali is in two segments, translation in only one of them.

Similarly in SN 21.12.