Blurb to SN 12.64
The Buddha the story of how his awakening came about through investigation into dependent origination. He compares it to man discovering and ancient city, lost and overgrown with weeds.
Should be “The Buddha tells the story …”, and "He compares it to a man …“.
Blurb to SN 12.66
The right way to investigate inside oneself is to see how suffering is created craving and attachment, stimulated by pleasant experiences.
Should be “how suffering is created by craving and attachment”.
The expression sakalikaṁ sakalikaṁ kareyya—sometimes abbreviated—is in some cases translated “chop it/them into splinters”, in others “chop it/them into little bits”.
SN12.66:13.5: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho.
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
“But it’s mixed with poison” has been forgotten in translation, probably because of segmenting inconsistency in the Pali. What has been two segments further up is all in one segment here.
There’s also a comment to this Sutta (SN 12.66), on the drinks that can be consumed as an alternative to the poisoned beverage:
Reading ahitaya dukkhaya, following PTS and BB. As for Bhatthalonika/matthalonika, I have no idea what it means. The only meaning I can extract from the dicts is mattha=brains. Which, okay, “salted brain” might be tasty, but i’m not sure this is what it means. Comm says Bhaṭṭhaloṇikāyāti saloṇena sattupānīyena. But I also have no idea what this means. upaniya is to infer, bring it. Is satta “beings=meat”? Then this would be meat broth as opposed to grain broth for lonasoviraka? Maybe! Either way, i find BB’s “porridge” just a bit humorous; I can’t image a thirsty man drinking porridge! Lacking a solution, the simile works fine with just three drinks.
As to loṇasovīraka, in the New Concise Pali English Dictionary I find “vinegar” as a possible meaning for sovīraka. How about (diluted) vinegar with a bit of salt? That sounds like a good recipe for quenching thirst.
SN12.68:1.1: Ekaṁ samayaṁ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṁ viharanti ghositārāme.
At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery.
SN12.68:1.2: Atha kho āyasmā paviṭṭho āyasmantaṁ musilaṁ etadavoca:
Then Venerable Saviṭṭha said to Venerable Musila:
This Venerable is sometimes spelled “Musīla”, sometimes “Musila”. Pali has no “ī”. (The blurb to this Sutta also has “ī”.)
SN12.70:5.1: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“Appearing and disappearing” is lacking in translation.
SN12.70:14.3: “Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.
“Reverend Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.
“Reverend” has erroneously been copied from a previous segment.