Error - pond in
SN 1.1:
“Good sir, how did you cross the pond?”“kathaṁ nu tvaṁ, mārisa, oghamatarī”ti?
1.5“Neither standing nor swimming, sir, I crossed the flood.”“Appatiṭṭhaṁ khvāhaṁ, āvuso, anāyūhaṁ oghamatarin”ti.
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A mistake in DN11: translation of sabbatopabhaṁ
“Consciousness that’s invisible,‘Viññāṇaṁ anidassanaṁ,
85.19infinite, entirely given up:anantaṁ sabbatopabhaṁ;
Shouldn’t it be translated as entirely radiant or entirely light?
That would be more consistent with the PTS.
In SN36.2:
that’s how to be free of desire them.
I truly suck at grammar but that ^^ hits the ear funny no? Maybe “…free of desiring them” or “…free of desire for / of them.”
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Samyutta nikaya the following suttas repeat “you”
21.6
“Mendicants, do you you see this monk coming—ugly, unsightly, deformed, and despised by the mendicants?”
21.11
“Mendicants, do you you see that monk coming—white, thin, with a pointy nose?”
21.12
“Mendicants, do you you see those monks coming who are companions, pupils of Venerable Mahākappina?”
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sn41.9 is an example…
The info panel detail has a non-standard spelling for Taiwan: “…while Bhikkhu Sujato was staying in Qimei, Tawian.”
…other suttas in the same group of 10 discourses repeat the same.
“How’s that naked asceticism working out for you?”
“Honestly mate, it’s a pain in the butt”
You can’t tell me there’s no comedy in the canon.
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Different translations for kacci te khamanīyaṁ kacci yāpanīyaṁ:
SN47.29:2.2: “kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
compared to
AN6.56:2.1: “Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
“Phagguṇa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
After seeing the latter, I understand why in the former case the reply reads:
SN47.29:2.3: “Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
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SN44.11, the Bhikku Sujato version ends with "The Book Of The Aggregates Is Finished.
I suspect it should be “The Book Of The Six Sense Bases Is Finished.”
AN6.60:5.1: Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Take another case of a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.
The text doesn’t speak of a mendicant but of a person. The same in segment 5.9.
The other ekacco puggalos in this sutta are correct.
sippisambukampi sakkharakathalampi is translated “the mussel shells, gravel and pebbles” in AN 1.45 and 46 and DN 10, and “clams and mussels, and pebbles and gravel” in AN 6.60.
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soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti occurs in MN 21 and in AN 6.60.
In MN 21 it is translated
the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm
In AN 6.60 it is translated
the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm
It may just be me as a non-native speaker, but I am having trouble understanding the grammatical structure of this sentence from AN 6.62:4.3:
I do not see a single other person concerning whom I have made a declaration about after giving such wholehearted deliberation as Devadatta.
What does the “about” refer to? Or rather, it seems to me that both “concerning” and “about” refer to “whom”, but one would probably be enough. 
AN6.62:5.4: So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya.
But circling all around the sewer they couldn’t see even a fraction of a hair’s tip on that person that was not smeared with feces.
Should be “a fraction of a hair’s tip of that person”.
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In SN 56.11 we find “saṅkhittena pañcupādānakkhandhā dukkhā.” which Bhante Sujato translates as “the five aggregates are suffering”. I think this translation does not capture the word “upādāna”.
With Metta
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I see
SN56.11:4.2: jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.
Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
“grasping aggregates”, not “aggregates”.
Yes. That is correct and I overlooked it. Thanks
With Metta
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1.6 So in your own way you should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced — which have passed, ceased, and perished.
I’m wondering if “…sensual stimulation that I formerly experienced…”
should be “…sensual stimulation that you formerly experienced…”
or even simply “…sensual stimulation formerly experienced…”
It may have been a copy + paste from the similar line at 1.4.
In the Lalitavistara blurb:
dating around the fourth centry CE
should be century.
Paṭisambhidāmagga blurb:
but articulates a dictinctly Theravādin perspective on the path
Should be distinctly.
Petavatthu blurb:
The Stories of Hungry Ghosts”
Opening quote mark is lacking.
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Does the underlined “can” need to be changed to “cannot”?
The content of the sutta says Sariputta cannot comprehend the minds of the Buddhas.
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Essay on Numbered Discourses segment 50:
I believe that we an indeed discern traces of these meanings in the Aṅguttara
Should be “can” instead of “an”.
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