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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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Yeah, me too. :person_shrugging:

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“There is no secrecy in the world for one who does evil things
A person knows for themselves what it true and what is false.”

@Suddhaso’s translation of the Ādhipateyyasutta is likely needing an is instead of an it

:pray:

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All minor things re @Sujato’s translations. I included both possible errors and things that seem to me unnecessary inconsistencies.

  • SN22.100: “I don’t see see[!] any other order …”
  • SN48.40: Sometimes missing capital “I” in: “a source, a condition, and a reason. it’s[!} not possible for …”
  • SN12.39: tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti, “When consciousness is not established, name and form are not conceived.” No tl. of avirūḷhe here, but there is in SN12.38 & 40.
  • Throughout: ‘abscess’ for gaṇḍā in longer phrases, in shorter ones ‘boil’.
  • DN13: evameva kho, vāseṭṭha, evaṃ bhāvitāya mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati. Tl. has “developed and cultivated” but equivalent to ‘cultivated’ is not there in the Pali (maybe in other manuscripts?).
  • DN15: tattha “ayamahamasmī”ti siyā, “would the thought “I am” occur there?’” Ayamahamasmī is very much like the common esohamasmi. So tl. should be something like “would the thought “this I am” occur there?” Which also makes more contextual sense.
  • DN15 has liable to ‘vanish’ and ‘fall’ both for vayadhamma (I prefer the former) in “Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. […] So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall.”
  • SN12.65: most phrases on cessation have “there is no” (as in SN12.10) while one has “come to be”: “when consciousness doesn’t exist name and form don’t come to be.”
  • SN22.122: Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato, “A mendicant stream-enterer should [also] properly attend to these five grasping aggregates as impermanent”
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Two different translations for the same verse:

DN16:3.51.17: Yo imasmiṁ dhammavinaye,
Whoever meditates diligently
DN16:3.51.18: appamatto vihassati;
in this teaching and training,

SN6.14:7.1: Yo imasmiṁ dhammavinaye,
Whoever will live diligently
SN6.14:7.2: appamatto vihassati;
in this teaching and training,


Two different spellings for the same name:

  • Bhāradvāja or
  • Bharadvāja.

AN8.70:6.3: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
‘Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they’ve learned their tradition, and explain, teach, assert, establish, clarify, analyze, and reveal; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

Here and in DN 16 says “not until they’ve learned their tradition”, in SN 51.10 and Ud 6.1 it says “not until they’ve learned their teacher’s doctrine”.

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Hey everyone—

I noticed this a couple of weeks ago. MN 10 is listed as Mahāsatipaṭṭhānasutta and it should be Satipaṭṭhānasutta. The actual Mahāsatipaṭṭhānasutta—DN 22—is named correctly.

:anjal:

I think this is a fluke of the Burmese source text. Perhaps that is why it hasn’t been changed. In the 6th Council edition they actually have the whole text of DN22 at MN10 if I’m not mistaken.


There is a missing closing </p> tag at the end of this line:

<span class="segment" id ="ud6.2:6.4"><span lang="pli">Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā”ti.</span><span lang="en">You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.” </span></span>

(That’s what the merged text looks like. I guess it’s missing in the html json.)

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ud1.9:1.4: “iminā suddhī”ti.
‘Through this there is purity.’”

It seems the second (double) closing quote is too much.

this is correct now, i must have fixed it at some point.

fixed

fixed, thx!

fixed

fixed

fixed

here and in sn22.123. Also changed to “properly attends” throughout, rather than “regards … in this way”.

(Unless noted, I’ve fixed all passages per your suggestions)

If it makes you feel better, BB in CBD has the same. I dunno, “rise and fall” is just such a handy idiom.

See BB’s note 32 in his translation w/ comm:

The Burmese edition reads ayam aham asmi, “I am this.” The PTS edition’s asmi, “I am,” is confirmed by the commentary. Both editions have ayam aham asmi as the reading for the following section.

Well spotted! Turns out evaṁ bahulīkatāya is in the phrase at SN, which I translated first. Then I reused for for DN and MN, without noticing that the phrase is lacking.

use “boil”

It’s also at thag 3.13. Context shows that it refers to advanced and diligent practice leading directly to Nibbana, so use “meditates”, It’s in the future tense, with a more confident sense than the expected optative here (“whoever would meditate …” vihareyya)

Whoever shall meditate diligently

(Viharati is of course used in many contexts, and typically is translated more generally as “abides” or “lives”. But it is frequently used to directly refer to meditation (eg. jhana formula) so where the context supports it I prefer to use the more meaningful rendering.)

use Bhāradvāja

use “own tradition”

(tricky idiom: lit. it is “what belongs to our own teacher”, i.e. “teachings that have been handed down from a teacher’s lineage”. Normally these days we would say “that’s what it says in my tradition”.)

Fixed with this:

fixed

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Thanks for the clarification! IMO it should be changed to the correct naming and a note added.

Thanks to everyone for all your corrections and help, it is invaluable!

I’ll close this thread now and open a new one.

Use “come to be” with sambhavati and “give rise” with uppādāya.

I’ve revised it, it should be okay now.

And also, “discovering and ancient city”. Boy, I must have been having a bad day!

will resegment.

Cone has bhaṭṭha as pp. of bhajjati “roasts, fries”, which is a much better sense. “Roast-salt drink” is a bit obscure, but it probably is some kind of “seasoned” or “spiced” drink.

Maybe, but I understand lonasaviraka acc to Vinaya + comms as a kind of fermented bean paste similar to miso, so this would be a diluted broth drink from that.

It’s odd that two salted drinks are specially said to be thirst-quenching! perhaps the sense is a build up of improbability:

I could quench my thirst with water, or whey, or heck, even salt-water or broth, but I’d never drink that!

It’s a variation, Sinhala spelling is ī, Burmese i, BB as usual follows Sinhala spelling with ī, let us follow suit.

Sorry, I’m not sure what you mean? It’s not in the Pali.

thx.

No, muta invariably means “thought” in pre-Abhidhamma texts, and all those sources are wrong. :man_shrugging:

The translation is trying to capture the nuance that the text treats citta in singular and cintā in plural. Leave as-is.

Hmm, I have abbreviated, perhaps excessively. I should make it match with an7.58

From sn15.9:1.4. Delete it here. (Also interesting to note, there it has anta instead of agga.)

use “intense enthusiam”.

indeed.

Indeed.

Yikes!

retranslate: and he was filled to brimming with joy.

Hmm, looks like I already fixed that one

thanks, fixed.

Thanks, indeed.

Hmm, I should resegment them to match.

fixed

MS edition prefers short i, but in the Pali texts on Gretil (mostly Sinhala-based) the long ī is strongly preferred (10/1). BB uses long ī, so let’s stick with that.

(The ambiguity comes because the rules of compounding words ending in long vowels are not strict in pali. Often a long closing vowel is shortened.)

same mistake at 83:2.5

I must have changed it.

I strongly recommend against translating my notes. They are nothing more than scratchpads. Only my notes for Ud and Snp are publishable. I will go through the remainder at some point.

Indeed, I have fixed this and changed the note. Incidentally, the Hindu version of this story is told in the Bagavata Purana, which you can find here:

and here:

This is a fantastic site for Hindu texts! They’ve done a great job.

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