SuttaCentral
SuttaCentral is a stunning resource – thanks for the incredible amount of work that’s gone into creating and maintaining it. I’ve just started using it this calendar year, and am working my way through So It Was Said.
Typo in So It Was Said 33, Book of the Twos, Ch. 1, Ethics (2nd) second paragraph, last line: the verb “is” is mistakenly repeated.
Thag16.3:7.2: dve ca pannarasāyutaṁ;
is stuck in my twice-fifteen ribs—
OMG! Did they have a different anatomy 2.500 years ago? Or were they simply bad at maths? (And I thought maths came to Europe from India …)
Further down in the same text:
Thag16.3:12.4: thalaṁ pāṇiñca dassaye.
he would give me his show me the shore.
Probably “he would give me his hand to show me the shore”.
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pli-tv-bi-vb-pc8:1.5: “assamaṇiyo imā muṇḍā bandhakiniyo.
“They’re not monastics, these shaven-headed sluts!
pli-tv-bi-vb-ss1:1.35: “assamaṇiyo imā muṇḍā bandhakiniyo.
“They’re not monastics these shaven-headed sluts.
To Ajahn @Brahmali: A comma should be added after “monastics” in the second case.
sārambha is mostly translated as “aggression” or similar, but in the Thag it seems it is rendered as “pride”—which I don’t find attested in a dictionary. They seem to be quite different things!
See Thag 1.37:1.5, Thag 16.3:6.2 and 13.3.
there are more issues in the headers in this document so don’t stop looking at 2 
In SN 35.95 and Thag 16.5 there are two sequences on sense perception and the subsequent mental reaction, a negative and a positive one.
The negative one is:
Thag16.5:1.1: “Rūpaṁ disvā sati muṭṭhā,
When you see a sight, mindfulness is lost
Thag16.5:1.2: Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
The positive one is:
Thag16.5:13.1: Na so rajjati rūpesu,
When you see a sight with mindfulness,
Thag16.5:13.2: rūpaṁ disvā patissato;
there’s no desire for sights.
I am wondering if the negative version could also be translated like this:
When you see a sight with lost mindfulness, you focus on a pleasant feature.
I am not an active participant of the Pali study group, but still sometimes experiment a little with analyzing the text. If this reading were possible, the two sequences would have a more parallel construction:
When you see a sight with lost mindfulness, you focus on a pleasant feature.
When you see a sight with mindfulness, there’s no desire for sights.
AN 4.123 is missing a translation of ‘ekacco puggalo’ before the jhāna formula, thereby confusing the distinction the sutta is making between some individual attaining jhāna and a disciple.
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities…
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi
Thag16.3:19.3: Yaṁ taṁ pubbe amaññissaṁ,
at people delighting in identity,
Thag16.3:19.4: sakkāyābhirataṁ pajaṁ.
as I’d obsessed over in the past.
… as I’d been obsessed over in the past?
While parsing the data for the new Patimokkha Parallels portion of the, not yet released, Vinaya Studies App, the translation texts weren’t lining up. Found this (missing Pācittiya 49):
Could you also provide me the missing translation segment if it exists? Much appreciated.
Ayya, can you make an issue on Github for this and post some screenshots? Thanks!
geyya has generally become “mixed prose & verse”, but in AN 4.102 there are still some “songs” left.
Usually, we see “rain clouds” without hyphen. Only in Thag 16.3:14.2, we find a rain-cloud.
sālīnaṁ odana is usually translated “boiled fine rice”, except for Thag 16.7:1.3, where it is “rice congee”.
It seems there is a somewhat different terminology in Thag for a number of terms, compared to the rest of the canon—perhaps because it was originally translated at another time.
Thag16.7:24.2: satiṁ paññañca bhāvayaṁ;
developing the mind and wisdom,
Should be “mindfulness and wisdom”.
DN33:3.2.69: Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,
Furthermore, a Realized One has arisen in the world.
DN33:3.2.70: dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.
Well, hmm … it seems a Realized One has not arisen here.
A similar situation occurs in DN 34:2.1.145, but there the Pali is abbreviated. Nevertheless I think there too we should translate “a Realized One has not arisen”, as normally there isn’t a Realized One who doesn’t teach the Dhamma; that would be a Pacceka Buddha.
Compare
Thag16.9:17.1: Natthi dāni punāvāso,
Weaver of the web in the company of the gods,
Thag16.9:17.2: devakāyasmi jālini;
now there are no future lives.
versus
SN9.6:6.1: Natthi dāni punāvāso,
Penelope, weaver of the web,
SN9.6:6.2: devakāyasmi jālini;
there’ll be no more lives in the hosts of gods.
Both are spoken by Anuruddha.
Another parallel:
Thag20.1:42.1: Yassa muhuttena sahassadhā loko,
Knowing in an hour the thousand-fold world, together with the Brahmā realm;
Thag20.1:42.2: Saṁvidito sabrahmakappo vasi;
master of psychic powers
Thag20.1:42.3: Iddhiguṇe cutupapāte kāle,
and the knowledge of the passing away and rebirth of beings;
Thag20.1:42.4: Passati devatā sa bhikkhu”.
that mendicant sees the gods in time.”
versus
Thag16.9:18.1: Yassa muhuttena sahassadhā,
“Knowing in an hour the galaxy,
Thag16.9:18.2: Loko saṁvidito sabrahmakappo;
together with the Brahmā realm;
Thag16.9:18.3: Vasī iddhiguṇe cutūpapāte,
that mendicant, a master of psychic powers,
Thag16.9:18.4: Kāle passati devatā sa bhikkhu.
knowing the passing away and rebirth of beings, sees even the gods at that time.”
The Pali is the same, with slightly different line breaks. While the English differs quite a lot.
And may I ask, which term did you translate as “hour”?
Thag16.9:24.3: Nivāsamabhijānissaṁ,
I remember my past lives;
Shouldn’t it be “I will remember my past lives”; or “I will know my past lives”?
In AN 4.178, sakkāya is still translated as “identification” or “identifying”.
I can’t edit this post any more.
But in light of your recent essay on sakkāya, this should perhaps be “substantial reality” instead of “individual identities”. It’s not entirely clear whether sakkāya is singular or plural here. You have rendered it as plural, but it might as well be singular.
In SN 1.25, “substantial reality” is used to translate maññata, not sakkāya. So it should perhaps be rendered “conceiving”?
SN1.25:4.3: Sa vītivatto maññataṁ sumedho,
SN1.25:4.3: Though that intelligent person has transcendedsubstantial realityconceiving,
Which also fits the context of the Sutta.
Thank you! And fixed.
Comment to Thag 17.1:17.1
Milakkhu (Sanskrit mleccha) has the sense “opper-colored”, “vermillion” as well as the more common “foreigner”.
Perhaps “copper-colored” instead of “opper”?
Thag17.1:3.2: isipaṇḍarasavhaya;
Paṇḍarasa the seer,
Why not “the seer named Paṇḍara”? DPD splits the word into paṇḍara + savhaya.
Thag17.1:20.1: Chaddanto hi tadā disvā,
Then the six-tusked elephant,
Thag17.1:20.2: surattaṁ arahaddhajaṁ;
seeing the deep-dyed banner of the perfected ones,
Thag17.1:20.3: Tāvadeva bhaṇī gāthā,
straight away spoke these verses
Thag17.1:20.4: gajo atthopasaṁhitā.
connected with the goal.
This looks like the elephant is speaking here, so what follows should be set in single quote marks. I think the quote ends with the end of segment 29.4, where the Pali has a closing quote mark; not a “ti”, but simply a typographic closing quote.
Thag17.2:20.4: pabbatova na vedhati”.
a monk, like a mountain, doesn’t tremble.
This line should have a closing quote mark.
“There he stayed nearby at Ambalaṭṭhikā” (DN 5). Sujāto note: “Apparently not the same place as the Ambalaṭṭhikā of DN 1:1.2.1, which, unlike this place, was a “royal rest house.”
In case āyasmā hasn’t deliberately chosen to opt against the commentary, it actually says that they are the same: “ambalaṭṭhikā brahmajāle vuttasadisāva.”
I logged this in github… I just came here for my rainbows 
The background is missing on the breadcrumbs in iOS 15 on our iphoneXE. There are also alignment issues with the edge of the breadcrumbs falling off the side of the screen and overlapping the home icon.
There are some flaws in the Suttaplex cards. For instance, here, where we find refences to “Bhikkhu Parivāra Pācittiya 46” and “Bhikkhunī Parivāra Pācittiya 127”. In both case, I presume Parivāra should read Pātimokkha. Actually, this seems to be an issue with all the rules, for both nuns and monks.
