Make us happy: tell us about our mistakes, errors, and typos

SN56.27:1.4: imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni;
These four things are real, not unreal, not otherwise.

Should be “these four noble truths”.

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image :pray:t4::pray:t4::pray:t4: Sadhu sadhu sadhu

SN56.33:1.1: “Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati;
“Mendicants, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the top.

Where does the “middle” come from?

SN56.36:1.1: “Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ tacchetvā ekajjhaṁ saṁhareyya;
Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile,

Opening quote marks lacking in translation.


SN56.40:2.5: Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.
It’s because that boundary pillar is firmly embedded, with deep foundations.

Silāyūpa is elswhere translated as “stone pillar”, indakhīla is “boundary pillar”.


There’s the phrase adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ, or related forms. The English translation has sometimes “outstanding enthusiasm”, sometimes “intense enthusiasm”, sometimes even both forms in the same Sutta.

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I just tried to use the filter drop down on the search page and even if a dictionary entry is found, when I select dictionary from the dropdown, it shows zero results:

I wonder if that part of the filter is outdated since dictionary entries already come up first?

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Just as it’s impossible to build an upper floor without building the lower floors first, it’s impossible to end suffering without penetrating the four noble truths.

The blurb to SN 56.44 uses exactly the type of description that the comment to the Sutta says is unjustified (with regards to aropessāmi).

Ānanda sees Licchavi youths shoot arrows through split hairs. But seeing the four noble truths is even harder.

The blurb to SN 56.45 also tells a somewhat different story than the Sutta.


SN56.45:1.3: Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṁ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente, poṅkhānupoṅkhaṁ avirādhitaṁ.
He saw several Licchavi youths practicing archery. They were shooting arrows from a distance through a small keyhole, shot after shot without missing.

The translation doesn’t say where those Licchavi youths were practicing archery; “next to the assembly hall”, or something along these lines.

This is noted here:

Fixing it is part of our planned search update. You’ll see the overall project here. Please make any suggestions or ideas! These plans are not fully mature yet.

Snp 5.19:12.3: Namassamāno vivasemi rattiṁ
I spend the name in homage to him;

Should be ‘I spend the night in homage to him’?

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an4.21:8.7 turn “,” to “.”?

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Snp 5.1:19.4: Pītiñca vipulaṁ labhi
and he was filled abundant joy

and he was filled with abundant joy

Snp 5.1:25.3: Dvattiṁsāni ca byākkhātā
Thirty-two have been have been described

Thirty-two have been have been described

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this illusion, [cooed] over by fools.

māyāyaṁ bālalāpinī;

I’m not sure if that’s correct. Sounds funny

https://suttacentral.net/sn22.95/en/sujato?layout=linebyline&reference=none&notes=asterisk&highlight=false&script=latin

2 and 3 are the same point 3 should be “both”

AN 4.134. The Fruits of Initiative

“These four people are found in the world. What four?

  1. One who lives off the fruit of initiative, but not deeds;
  2. one who lives off the fruit of deeds, but not initiative;
  3. one who lives off the fruit of deeds, but not initiative;
  4. one who lives off the fruit of neither initiative nor deeds.
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There is small mistake:
In index:
Mettā

Eleven benefits of ~: AN 11.16

It should link to AN 11.15

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Sutta Nipāta 3.12

The Pāli of a verse reads

Yaṁ kiñci dukkhaṁ sambhoti,
sabbaṁ saṅkhārapaccayā

The translation reads:

All the suffering that originates
is caused by ignorance

Should be “choices” instead of “ignorance” according to Bhante Sujato’s translation conventions of “choices” for saṅkhāra.

I imagine this error is because the immediately preceding passage has the same verse but refers to avijjā.

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In SN 3.3:1.8 closing quote marks are lacking in translation.


ud6.2:4.1: Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then, soon after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him,
ud6.2:4.2: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
Seated to one side, King Pasenadi said to the Buddha,

There is a doubling in translation, probably due to copying from the parallel SN 3.11.


SN3.17:4.1: “Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
“Diligence, great king, is one thing that, when developed and cultivated, secures benefits for both
SN3.17:4.2: diṭṭhadhammikañceva atthaṁ samparāyikañcāti.
the present life and lives to come.

“When developed and cultivated” is not in the Pali.


SN1.20:28.1: Pāpaṁ na kayirā vacasā manasā,
“You should never do anything bad

There should be no opening quote marks here in translation. Quote has already started in the previous segment.


SN1.31:1.3: Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
SN1.31:1.4: Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:
and recited this verse in the Buddha’s presence:

It’s only one deity who recites this verse.


SN1.38:2.1: Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Maddukucchi, went up to the Buddha, bowed, and stood to one side.

It’s Maddakucchi, not Maddukucchi.


SN1.47:1.1: “Kesaṁ divā ca ratto ca,
“Whose merit always grows
SN1.47:1.2: sadā puññaṁ pavaḍḍhati;
by day and by night.
SN1.47:1.3: Dhammaṭṭhā sīlasampannā,
Firm in principle, accomplished in conduct,
SN1.47:1.4: ke janā saggagāmino”ti.
who’s going to heaven?”

Segment 1.2 should perhaps have a question mark at the end.


MN81:2.5: Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
So Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said,

Ānanda didn’t get up from his seat. I think he wasn’t seated, he was wandering with the Buddha.

The potter’s name is spelled Ghaṭikāra (with short i) in the title, and in the text later on it is mostly Ghaṭīkāra (with long ī), but not always. The Pali also doesn’t have it consistent, also when compared with the other Suttas where it occurs. So which one to adopt?


A note to SN 2.6 says:

See my note on AN 8.59 for silasamahita

But I can’t find any note on AN 8.59.


In a note to SN 2.10:

The commentary explains that Rāhu was a sotāpanna and hence the Buddha’s spiritual son

Is it not rather the sun who is referred to as “son”, not Rāhu?

MN 52 For the 11th door the text first refers to base of infinite consciousness instead nothingness.

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SN2.23:5.2: Yāvasubhāsitamidaṁ, bhante, bhagavatā:
how well said this was by Master Gotama. He repeated the Buddha’s verses, and said:

Closing quote marks after “Gotama”.

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It seems that I can’t use SuttaCentral as a handy dictionary, either for English or Pali terms. For instance if I search the word “adadati” I don’t see a recommended spelling or definition of the word such as “to take”. I would love to use this website as a one stop shop at some point, but this may not be a realistic goal in the nearby moons. Thanks for all that the online sangha already does for the benefit of those who know how to search! :wink:

Works for me. Can you provide a screenshot?

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Small error in 4.197 Queen Mallika “are” needs to be deleted

4.197 “This is why are some females are ugly … and poor”

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SN4.19:3.1: “Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ.
“Yours alone, ascetic, is the eye, yours are sights, yours is the field of eye contact consciousness.

It seems Māra has successfully pulled the wool over someone’s eyes (I am rather fascinated by this idiom, which I just learned! :eyes: :see_no_evil:):

Should be “Wicked One”, not "ascetic ".


SN4.21:2.1: Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then those senior mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said,

The text doesn’t say they are senior.


Compare

SN4.23:10.7: Atha kho māro pāpimā beluvapaṇḍuvīṇaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:
Then Māra, carrying his harp of yellow wood apple, went up to the Buddha and addressed him in verse:

and

DN21:1.2.4: “Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami.
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.

Māra’s harp is of “yellow wood apple”, whereas Pañcasikha’s is made from the “pale timber of wood-apple”, both times beluvapaṇḍuvīṇā in Pali.

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