Please keep reporting errors and typos!

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.

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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.

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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,”

Hello.
I hope this letter finds you happy and healthy

Thank you, B. Sujato for translating the Nikayas. I maybe have found something which maybe needs some change. In the English translation, where does the word ‘‘gods’’ come from?

AN 5.107

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

“Mendicants, a mendicant with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.

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Ven Sujato’s answer to this question is here.

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Herein a certain one reflecting, properly takes food, not for pletitanble pursuits,

The word “pletitanble” appears twice in each text Vb 12 and Vb 17, in regards to the proper taking of food. Perhaps it is a word not in my dictionary.

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Speaking of

English translation here is “with (five) factors” when it appears for the first time (sc1.1)
However, for the second time (sc3.1) the translation is “with (five) qualities”

In AN3.16 the translation is “have (three) things”
In AN5.171 the translation is “with (five) qualities”
I wonder if they all should be “qualities.” :thinking:

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socati kilamati paridevati is mostly translated as “sorrow and pine and lament”, except for two cases where it becomes “sorrow and wail and lament”, namely in AN 4.184 and MN 148.

And I just noticed that in AN 6.63, the person in question “sorrows and pines and cries”.


In the formula of encompassing other people’s mind with one’s own mind we have sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.

Usually, in the English translation, people understand mind with greed as ‘mind with greed’, only in MN 10 and DN 22 they know them as such. The same for the other qualities.


In MN 104, vivādamūlāni is sometimes translated “roots of disputes”, sometimes “roots of quarrels”.


jarādhamma is translated “liable to grow old” in AN 4.255 and AN 4.182, and “liable to old age” in AN 5.48, AN 5.49, and AN5.50.


paññākkhandha paripūreti becomes fulfilling the “entire spectrum of wisdom” in AN 5.22, the “full spectrum of wisdom” in AN 4.21, and the “complete spectrum of wisdom” in DN 10—and likewise for other qualities like ethics, immersion, etc.

It does, and I hope you are too! Am I right, are you the ex-Venerable Thitamedha who I met at Bodhgaya all those years ago? I remember our time together fondly!

It should be “pleasurable”. It has been fixed in the source code and will show up on the site in due course.

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kopañca dosañca appaccayañca is translated as “annoyance, hate, and bitterness” in 14 suttas, only in DN 24 it is “irritation, hate, and bitterness”.

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Unfortunately, I have to say that I am not the ex-venerable who you mean. However, I am a bhikkhu living in Estonia and I am also pleased to meet you.

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In the blurb to SN 35 it says when talking on the sixth sense field:

The outer aspect is dhammā, a term so ambiguous its translation is always difficult. Here it refers to anything that may be known directly by the mind, distinct from the six senses.

Shouldn’t it be the five senses instead of six?


The passage of recollecting past lives

So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

is usually translated:

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Except for in DN 10, where it reads:

They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.


Wrongly nested quote marks in DN 24, segments 2.21.4 and 2.21.8:

DN24:2.21.2:
‘viparīto samaṇo gotamo bhikkhavo ca.
‘The ascetic Gotama has a distorted perspective, and so have his monks.
Samaṇo gotamo evamāha—
He says,
DN24:2.21.4: yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.
“When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”

DN24:2.21.7:
Evañca khvāhaṁ, bhaggava, vadāmi:
I say this:
‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.
“When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.”’”

Should instead be:

DN24:2.21.2:
‘viparīto samaṇo gotamo bhikkhavo ca.
‘The ascetic Gotama has a distorted perspective, and so have his monks.
Samaṇo gotamo evamāha—
He says,
DN24:2.21.4: yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.
“When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’ [add single quote mark]

DN24:2.21.7:
Evañca khvāhaṁ, bhaggava, vadāmi:
I say this:
‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.
‘[use single insead of double quote mark] When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.[remove inner double quote mark]’”[leave only one single and one double quote mark]


sn-sagathavaggasamyutta blurb:

Most of the suttas here have parallels in the Chinese Saṁyukāgama translations

Is it “Saṁyukāgama” or “Saṁyuktāgama”?

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Bhante @Sujato, I’ve just noticed that MN 36 is listed as a parallel to DN 1. Am I right to think this is a mistake?

Also, when I try to click through to some of the parallels to DN 1, all I get is a duplicate of DN 1. This is the case for SF 41, SF 48, SHT sutta 16, Up 3.050, and T 1548.126, but not for DA 21 and T 21. Would it not be preferable to have a standardised page that says something to the effect that there is no further information available at this stage? And no, this is certainly not urgent. :slightly_smiling_face:

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I was slightly confused when I got the message ‘you are offline’ during my work, which was not the case. After several occurances I found out this is the error-message I get when I type a non-existing sutta number in the address-bar.
So for instance if I want to look into AN 10.72 and I make a typo AN 10.720, I get the message ‘you are offline’
(SuttaCentral)
(once you know it is no problem so I am not sure this counts as a bug…)

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Bhante, at DN 1 you have Prime Net for Brahmajāla, but at SN 41.3 Supreme Net.

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Dear Bhante,

Regarding SN36.11 you have,

For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.
Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.

You have rendered Khīṇāsavassa in the plural, when it appears to me to be in the sing. gen. and refering to the Mendicants diminished intoxicant?

I’m currently translating this as,

Khīṇāsavassa bhikkhuno
For a Mendicant diminished of intoxicant

Please correct me if I’ve got this wrong.

Kind regards respectfully Orgyen

Bhante, at AN10.26 assāda is rendered as “beginning”!

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DN34:2.1.187 has no English translation.

The passage goes:

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

Usually the translation is:

Mastering them, they perceive: ‘I know and see.’


virāga is sometimes translated “dispassion”, sometimes “fading away”, and in DN34:2.2.3 virajjati is translated “desire fades away”.

The sense isn’t that different. If one is dispassionate there is no more desire; but I am wondering if there is a reason for these differences.


DN 34:1.7.58

DN34:1.7.58: ‘animittā hi kho me cetovimutti bhāvitā …pe…
‘I’ve developed the signless heart’s release. …

cetovimutti is translated “signless heart’s release” here, and in DN 34:1.7.61 and elsewhere it is “signless release of the heart”.

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SN47.14 SuttaCentral

Suppose there was a large tree standing with heartwood, and the largest branch fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully extinguished.

Shouldn’t it be branches, plural?

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