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AN4.10
And what is detachment from views? It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. This is called detachment from views. Such is detachment from sensual pleasures, future lives, and views.

Umm… it should be when you truly understand … craving for views doesn’t linger on inside.
:pray: :slightly_smiling_face: :pray:

Blurbs for AN5.17-20:

“an5.17”: “By practicing but not teaching, one practices for one’s own good.”,
“an5.18”: “By teaching but not practicing, one practices for the good of both.”,
“an5.19”: “By neither teaching nor practicing, one doesn’t practice for anyone’ good.”,
“an5.20”: “By both teaching and practicing, one practice for everyone’s good.”,

AN5.18 should be “for the good of others”.


Blurb for AN5.33:

Uggaha invites the Buddha for a meal, and asks him to advise his daughters, who about about to be married.

Should be “who are about to be married”.

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AN3.100:15.2: Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā.
AN3.100:15.2: A person who is rich, affluent, and wealthy.

The king or royal minister has been dropped in translation.

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Blurb for AN5.38:

When someone is a donor, the reap the benefits of association with the Saṅgha.

Probably: they reap …

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Has this been reported?

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him,

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It is quite odd to hear “digusted”. In this sense it is almost digusting.

AN8.11:7.5: In this sense you could rightly say that I’m digusted.

Hint... Disgusted is spelled with an s.
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For the Dhammasaṅgaṇī there is

" Degrees Of Efficacy In Good Relating To The Three Kealms

Tebhūmakakusala Ds 2.1.4 Ds 56

Kealms or Realms?

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Some inconsistencies between the parallel Suttas AN5.48 and AN5.50:

AN5.48:2.2: So jarādhamme jiṇṇe na iti paṭisañcikkhati:
AN5.48:2.2: But they don’t reflect:

AN5.50:9.2: So jarādhamme jiṇṇe na iti paṭisañcikkhati:
AN5.50:9.2: But they don’t reflect on the nature of old age:


AN5.48:3.2: So nassanadhamme naṭṭhe na iti paṭisañcikkhati:
AN5.48:3.2: But they don’t reflect:

AN5.50:10.2: So nassanadhamme naṭṭhe na iti paṭisañcikkhati:
AN5.50:10.2: But they don’t reflect on the nature of perishing:


AN5.48:4.2: So jarādhamme jiṇṇe iti paṭisañcikkhati:
AN5.48:4.2: And they reflect:

AN5.50:11.2: So jarādhamme jiṇṇe iti paṭisañcikkhati:
AN5.50:11.2: So they reflect on the nature of old age:


AN5.48:5.2: So nassanadhamme naṭṭhe iti paṭisañcikkhati:
AN5.48:5.2: And they reflect:

AN5.50:12.2: So nassanadhamme naṭṭhe iti paṭisañcikkhati:
AN5.50:12.2: So they reflect on the nature of perishing:

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DN 4
Section 2 “You recite and remember the hymns, and are have mastered the three Vedas” remove the word “are”
Section 5 “He recites and remembers the hymns, and have mastered the three Vedas”. “have” should be “has”
Section 5 “Aṅgaka recites and remembers the hymns, and have mastered the three Vedas”.
“have” should be “has”

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AN5.41:1.5: Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati;
AN5.41:1.5: Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy.

The ariyasāvako has just become “he” in translation.

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AN5.75:10.1: Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ;
AN5.75:10.1: Furthermore, one monk can prevail over a cloud of dust and a banner’s crest,
AN5.75:10.2: api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
AN5.75:10.2: but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to enter the battle.

and fails to enter the battle should be and fails to keep up the spiritual life.

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Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.
[306.1.2] (SuttaCentral)When you have wrong view, unskillful qualities arise and skillful qualities decline.

Ven @sujato, how do you derive … and skillful qualities decline from uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantīti.? Isn’t it more like "and arisen/existing unskillful qualities develop fully/become abundant?

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This has been corrected in the new text repository:

AN1.306:1.2: Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti.
AN1.306:1.2: When you have wrong view, unskillful qualities arise or, when they have arisen, they increase and grow.”

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The transition to fully unskillful abundance necessitates decline to zero of skillful qualities. As one goes to 100%, the other has to go to 0% by definition. It wouldn’t be fully unskillful if any skillful remained. The inferred warning that skilled qualities decline has been useful to me in study. Bhante’s paired translation I believe has the same semantic takeaway as what you propose?

Oh. never mind. I see that correction has been made…

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Bhante’s first version catches the spirit of the whole vagga perfectly. His replacement version recognises that the rhetorical/logical development of this text depends on semantic and grammatical opposites like akusalā/kusalā and anuppannā/uppannā.

I agree that the inferred warning is useful for us unenlightened beings. :pray:

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AN4.10 (maybe in other suttas too) there are different translations for some of the terms in the list bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā etc.

For example here we have “greed” and “relishing”:

AN4.10:1.6: Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti.
AN4.10:1.6: So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside.

and here we have “lust” and “delight”:

AN4.10:2.3: Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti.
AN4.10:2.3: So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside.

In SN56.11 it’s “relishing and greed”:

SN56.11:4.4: yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
SN56.11:4.4: It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,

and in MN23 it’s “desire with relishing”:

MN23:4.35: ‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.
MN23:4.35: ‘Lump of meat’ is a term for desire with relishing.

It may be that you have different nuances for the different contexts in mind, or maybe not.

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AN 5 blurbs:

AN5.96 and AN5.97 both have

Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.

AN5.98 should have again the same text, but instead it has

A lion is always respectful when it kills. So too when the Buddha teaches he always respects his audience.

This does however belong to AN5.99.

Edit: Has been corrected. :white_check_mark:

AN5.100:2.1: Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca:
AN5.100:2.1: Then the god Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side. and said to him,

After “stood to one side” should be a comma, not a period.

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:star_struck:

Where should the errors and typos be reported? On this thread? Or is there a more suitable avenue to report them?

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Yes, it’s here! :smiley:

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