SuttaCentral
hi there, not sure if this is intended, but when venerable @sujato’s translation of MN36 is rendered in my browser the emphasis markdown * is seems to not be working at the sentence below (when I paste it here it works though!):
Stemming from that memory came the realization: ‘That is the path to awakening!’
Another little consistency issue: In DN 17, segments 1.8.3, 1.10.3, 1.14.4, and 1.21.7 have “the army of four divisions”, segments 2.8.2 and 2.8.4 have “the army with four divisions”.
In all other instances throughout the suttas it is “the army of four divisions”.
DN17:2.5.13: caturāsīti vatthakoṭisahassāni ahesuṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ;
DN17:2.5.13: He had 8,400,000,000 fine cloths of linen, silk, wool, and cotton.
versus
DN17:2.15.9: Tesaṁ kho panānanda, caturāsīti vatthakoṭisahassānaṁ ekaṁyeva taṁ dussayugaṁ hoti, yaṁ tena samayena paridahāmi khomasukhumaṁ vā kappāsikasukhumaṁ vā koseyyasukhumaṁ vā kambalasukhumaṁ vā.
DN17:2.15.9: Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, or wool.
I think the second instance has the correct order of the cloths.
Another one:
AN 5.48, AN 5.49, AN 5.50 have “someone liable to old age”, whereas AN 4.182 and AN 4.255 have “someone liable to grow old”.
Don’t worry, that will be fixed in the upgrade.
DN18:22.12: Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā.
DN18:22.12: or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.
DN18:22.13: Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti?
DN18:22.13: gentlemen, do you see such psychic might and power in me?”
“Gentlemen” should start with a capital. It starts a new sentence.
This is in DN18:16.2.
The passage in Pali:
“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.
Bhante Sujato’s translation:
“We shall find out what has caused that light, and having realized it we shall go to it.”
His comment:
The point of this passage is obscure to me. It seems to be an inversion of the passage where the Buddha meets the group of five at Varanasi. There, they agree to not greet the Buddha, but do so anyway. Here, they agree to meet Brahma, but end up staying in their seats.
Kusalagnana/Maitrimurti/Traetow have put it in a way like: “… and only when having realized it we shall go”. Would that make more sense? They decide to stay in their seats until they know where the light comes from, and that is what they do.
In that Sutta, sometimes the Four Great Kings have capitals, sometimes they don’t. I think they should always have.
Still in DN 18:
DN18:23.7: So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati.
DN18:23.7: After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly.
versus
DN18:24.2: So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati.
DN18:24.2: After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
One time they hear the “noble teaching”, one time the “teaching of the noble ones”. The latter again in segment 25.3.
DN19:2.2: mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;
DN19:2.2: A large assembly of gods was sitting all around, and the Four Great Kings were there.
The four directions are lacking in English. Or was it a deliberate abbreviation? The same in the parallel segment in DN18.
DN18:20.2: “taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
DN18:20.2: “What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans?
Out of compassion for the world is lacking in English. The parallel passage in DN19 has it, but there the segment is broken into two.
SN46.55:
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā
This phrase is usually translated
Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
except for segment 12.3 where it is
even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
DN19:34.10: “Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ:
DN19:34.10: “Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and said,
At this point Renu has already been anointed as king.
DN19:51.2: Sattannaṁ vassānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
DN19:51.2: When seven years have passed, we shall go forth with you.”
“Your destiny shall be ours” lacking in translation.
As noted by @LaiLing bhante @sujato’s translation of AN4.10 is wrong from section 7.1 to 7.3
And what is detachment from views?
Diṭṭhiyogavisaṃyogo ca kathaṃ hoti?7.2
It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape.
Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.7.3
So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sā nānuseti.7.4
This is called detachment from views.Ayaṃ vuccati, bhikkhave, diṭṭhiyogavisaṃyogo.
And what is detachment from views? It’s when you ((don’t)) truly understand views’ origin, ending, gratification, drawback, and escape.
Dont needs to be removed?
Thank YOU for providing this wonderful resource.
Started numbered discourses at Ven Dhammavuddho’s suggestion last Dec. Also sharing with about 10+ other dharma friends on whatsapp. My 81yo dad is not particularly interested though esp. when the discourse is long but that’s ok.
Welcome LaiLing!
Thank you for your post! Could you perhaps expand on your message and include a link to the sutta and verse in question ? It may help in finding the exact position you noted.
If you have any more questions please do not hesitate to contact us.
We are glad you are gaining great benefit from Sutta central!
Best wishes,
Ficus
Indeed, yes, this is a stock passage and I need to know where exactly it occurs.
Lailing, lovely to hear you enjoying the suttas. may you swiftly and pleasantly find freedom!
In DN 21, the name of Pañcasikha’s lady is sometimes spelled “Suriyavaccasā”, sometimes “Suriyavacchasā”. The Pali has it with the “h”.
And, by the way, Pañcasikha’s song is a true translator’s highlight! 
āhuneyyo is translated as “worthy of offerings dedicated to the gods” in AN 8.60, SN 11.3, SN 24.5, SN 41.10, SN 55.13, MN 7, MN 65, MN 76, MN 118, MN 125, DN 2, DN 16, DN 25, and DN 33.
It is translated as “worthy of offerings to the gods” in 59 Suttas—which I am too lazy to compile here now.
Maybe “offerings dedicated to the gods” would be clearer, as to the explanation in this thread.
I’m so pedantic sometimes. There’s a formatting inconsistency in Bhikkhu Bodhis MN9. Under the Birth section, “in a womb” is formatted differently for some reason. I’ve seen that formatting in other suttas; perhaps it’s intentional.
I mention it because I see the monks themselves discussing selection of words with great respect, formatting is the final flavoring to nudge things a tad.
There are two Suttas spoken to Māluṅkyaputta where he asks for a short Dhamma instruction. When asking for the first time the Buddha expresses some doubt, and he asks a second time.
In both Suttas the second question reads in Pali:
“Desetu me, bhante, bhagavā saṅkhittena dhammaṁ; desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ; appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.
In AN 4.257 this is translated:
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”
In SN35.95 the same passage is translated:
(after “Sir, even though I’m an old man, elderly and senior,” which comes in the previous segment)
may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
To be consistent, in SN35.95 it should be
may the Buddha please teach me the Dhamma in brief! May the Holy one please teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
No, thanks for noticing! Keep reporting things!
It is however intentional: the different style indicates text that is added to the translation by the translator. What is broken is that there should be a tooltip that indicates this to the user, but that is missing. I’ve noted in here:
We keep this markup out of respect for the translator, but personally I disagree with this convention.
The Pali phrase kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan (and related forms) is translated as
what is the source, origin, birthplace, and root
in MN11, MN38, SN12.11, SN12.24, SN12.32, and SN22.81,
and in SN12.51 and DN21 it is translated as
what is the source, origin, birthplace, and inception
Theyyasatthasikkhāpada: SuttaCentral
Clicking on Bhikkhu Bramali’s translation gives you: SuttaCentral
Which is not an English translation but a different formatting of the Pali text.
This is a bug, I’m afraid, just use Horner’s translations if Brahmali’s are not available for now. We’re fixing this in updated edition.
In Maë’s translation of MN118, we have "…des moines qui ont éliminé trois chaîneset affaibli… ". This should be ‘…chaînes et…’, as in the following paragraph. This is the kind of ‘big picture’ thinking you can expect from me.
DN23:30.7:
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.
Closing quote marks are lacking.
SN 10 blurb:
The “Linked Discourses with Spirits” contains 12 discourses with verses telling the encounters between the Buddha—or in one case the monk Anuruddha—and various spirits (yahhka). …
Typo: should be yakkha instead of yahhka.
I know you usually don’t touch the legacy texts, but I think this was a formatting issue from when it was imported.
https://suttacentral.net/thig6.1/en/thanissaro
The second paragraph is really two. You can see there is no space before “Unasked,”
