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ud6.1:13.4: Parinibbātu dāni, bhante, bhagavā;
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
ud6.1:13.5: parinibbātu sugato;
ud6.1:13.6: parinibbānakālo dāni, bhante, bhagavato”ti.
Closing quote marks are lacking in English.
Ah! And there are also no opening quote marks in segment 9.1.
MN 141
Sāriputta is able to teach, assert, establish, clarify, analyze, and reveal the four noble truths.”
Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti
Please note that Bhante did not translate the 2 words shown in bold. There are 7 verbal infinitives in the Pali original, but only 6 translated by Bhante.
In English translation, “Gāyā” and “Gāyā Head” are spelled with a diacritical on both "a"s in AN 8.64 and Ud 1.9, but only on the second “a” in SN 35.28, “Gayā”.
AN8.64:8.6: “imā devatā evaṁdīghāyukā evaṁciraṭṭhitikā”ti, tā ca devatā jāneyyaṁ yadi vā me imāhi devatāhi saddhiṁ sannivutthapubbaṁ yadi vā na sannivutthapubbanti;
and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities.
This is the last part of a long sentence spread over many segments, and this is the place where the question mark belongs. “How if I were to perceive … and find out …?”
Not sure if this is the right place to ask questions re. coding but as I’m currently working on the Dhammasanghani I sometimes come across little things.
Bhante @Sujato, I noticed that <ul> lists in SC html texts (f.i. here: SuttaCentral) are again showing the dot in front of it. Before this was not the case as there was a list-style-type: none; in the css. This seems to have changed with the last update on SuttaCentral. Is this on purpose or has this code fallen out?
AN5.231:1.6: na kalyāṇavāco hoti na kalyāṇavākkaraṇo;
They’re not a good speaker and don’t speak well.
…
AN5.231:2.6: kalyāṇavāco hoti kalyāṇavākkaraṇo;
They’re a good speaker and speak well.
Except for this Sutta, in all other cases there is no English counterpart for kalyāṇavākkaraṇo in this idiom. Is this a deliberate abbreviation or an oversight?
AN8.86:8.3: ‘idāni imaṁ āyasmantaṁ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṁ tamhā samādhimhā cāvessatī’ti.
‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.
Closing quote mark is lacking.
In Venerable Suddhāso’s translation of MN10, the line
He trains in this way: ‘I will breath in experiencing the whole body.’
should read:
He trains in this way: ‘I will breathe in experiencing the whole body.’
sabbe dhammā anattā has always been translated “all things are not-self”—except for in Thag 15.1, where it says “all principles”.
The venerable Koṇḍañña has been translated as “Koṇḍañña Who Understood” in SN 56.11, SN 8.9, and Ud 7.6, but as “Aññāsikoṇḍañña” in Thag 15.1. Is there a reason for that?
Very minor, but in The opening story of the Monk’s analysis Mahamogallana says “It’s not easy to get by almsfood.” When the earlier narrative description, and standard English, says “get by on almsfood”.
The Pali is “Na sukarā uñchena paggahena yāpetuṁ.”
A little analysis because I know these phrases can be very unclear to non-native speakers even when they’ve been speaking English for a long time. “Get by on” is an idiomatic phrase meaning “subsist on” while “get by” can mean “subsist” on its own as an idiomatic phrase, but “get by X” means either “obtain by X means” or “move near/past X” using the more literal meanings of the two words. This also changes the interpretation of “it”. So here it sounds like Mahamogallana is saying “Something I referred to earlier is difficult to obtain through almsfood” rather than “Subsisting on almsfood is difficult”
Because it’s a single preposition omission though I’m sure most people just mentally substituted the typo for the correct version in their heads and were never confused.
Thig16.1:50.2: Upanīte assuthaññarudhiramhi;
compared with tears, milk, and blood;
Thig16.1:50.3: Sara ekakappamaṭṭhīnaṁ,
Remember bones piled up high as Mount Vipula
Either semicolon after “blood” should be a period, or “remember” should be spelled without a capital.
On SuttaCentral,
Dh(C) 16.14f = “Doing one’s best and with diligence.” = Dh(C) 16.13f.
But, Dh(C)16.13f = 勉力行精進；and Dh(C) 16.14f = 見微知所忌。
Moreover, pdf copy of The Chinese Version of Dharmapada has Dh(C) 16.14f = “Perceiving [that] subtlety and knowing what to shun.”
Thanks to Free Public SIT-IN classes which examined Dh(P)113 (parallel to Dh(C)16.14). The Buddha-Dharma Centre of Hong Kong - Posts | Facebook
Worthwhile to go through all the entries of Dh(C) — English Translation; as there is more; will keep reporting, but not sure if this is the right thread (& not sure who to tag, the monastics should not be disturbed during vassa):
Dh(C)9.13 is missing: from T 210.9: 雙要品法句經第九二十有二章—Bhikkhu Kuala Lumpur Dhammajoti (suttacentral.net) (Dh(C)9.14 — well-roofed)
蓋屋不密， As when a house is ill-roofed
天雨則漏， The rain will get in.
意不惟行， When the mind does not watch one’s actions,
淫泆為穿； Lust will get into it.
Dh(C)16.8e & f are missing
雖終百歲， Though for a whole century,
奉事火祠， One might attend to the sacrificial fire;
不如須臾， It’s better, even if for a single moment,
供養三尊， To make offerings to the Three Honoured Ones
一供養福， The merit of one such thought
勝彼百年。 Excels that of a century-long [sacrificial act].
Dh(C)34.6d missed out l in life
Having a pure life, untainted.
Dh(C)34.8c misspelled greives
不近不憂， He who grieves not when they are not near,
Not sure if the numbering is to be the same:
Found T04n0212_029 出曜經 第29卷 | CBETA 漢文大藏經
in SuttaCentral as T 212.33: ◎沙門品第三十三—Taishō Tripiṭaka (suttacentral.net) BUT it has 33 (三十三) in the title but 29(二十九) in the ‘subtitle’. [Note: Found this because was locating parallel to Dhp372; UdV(C1)(p.766b) is supposed to be a closer parallel than Dh(C)34.12 because of the line 得近泥洹 in T212; but 得至泥洹 in T210.]
PS - Checking is not random (though it appears so) — Dh(C)9, 16 and 34 (work in progress) because parallels to Dhp1&2, Dhp374 and Dhp113 which were cited in the classes are contained in the respective ‘chapters’.
kulaputta is usually translated as “gentleman”, except for in AN 9.3 and the parallel Ud 4.1, where it is rendered as “kinsman”. What is the reason? (Not sure if it is an error.)
ud4.1:14.1: Puna caparaṁ, meghiya, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’
The English translation has a single closing quote mark which, I think, doesn’t belog here.
AN9.6:3.1: ‘Puggalopi, āvuso, duvidhena veditabbo—
You should distinguish two kinds of people:
AN9.6:3.2: sevitabbopi asevitabbopī’ti,
those you should associate with, and those you shouldn’t associate with.’
AN9.6:3.3: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Opening single quote mark in segment 3.1 missing in English.
AN9.26:1.2: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
This time it wasn’t the Buddha who was staying near Rājagaha.
AN9.26:6.8: Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa.
It’s because that boundary pillar is firmly embedded, with deep foundations.
Elsewhere, “boundary pillar” (or “boundary-pillar”) is the translation for indakhīla. The silāyūpa here has before been translated as “stone pillar”.
BTW, it seems at times Devadatta’s reputation is even worse than the actual person. If we assume Sariputta is right in his judgement what Devadatta is teaching, it’s a really nice teaching! Maybe that was before his mind turned towards bad ideas.
AN9.33:5.1: Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
This segment has a note on singular vs. plural; but it’s not obvious what it is supposed to be … “perceptions” points to plural, whereas “ceases” points to singular.
In the Dictionary results for Sona there is a typo:
soṇa1
…Soṇa asked for the relaxation of sive points of Vinaya for those living in border regions…
Should be ‘five’.
In SN 1.1,
“Good sir, how did you cross the pond?”
“kathaṁ nu tvaṁ, mārisa, oghamatarī”ti?
“Neither standing nor swimming, sir, I crossed the flood.”
“Appatiṭṭhaṁ khvāhaṁ, āvuso, anāyūhaṁ oghamatarin”ti.
Should be “flood” in both the sentences.
With Metta
Crossing the pond sounds much more achievable… 
Pali-English dictionary entry for “suta”:
the sacred lore; learning; that which is hear. (masculine), a son
Expected “heard”, not “hear”
I searched for a word like “deaities”, but I couldn’t find it anywhere. Not sure if this is a typo. For wisdom’s sake, I still let you know!
Check it out by yourself on the following picture:
There appears to be a typo in Māluṅkyaputta Sutta (SN 35.95).
Bhikkhu Sujato’s “Māluṅkyaputta” is correct but
Bhikkhu Bodhi’s was “Maluṅkyaputta”
The ‘a’ is supposed to be macron ā.
Bhikkhu Bodhi’s translation by Wisdom Publications rendered the proper ā.
AN9.35:7.3: So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.
Instead of “fading away of rapture” it should be "ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, or an abbreviated form of that.
AN9.36:3.2: evamevaṁ kho, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption.
Should be “mendicant” instead of “noble disciple”.
