Please keep reporting errors and typos!

sabbamitta · May 28, 2021, 8:58pm

Good that someone finds my errors too!

I still saw another thing in SN47.43:

SN47.43:3.2: Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

The Buddha reports the encounter with the Brahma, so it should perhaps be “raised his joined palms toward me, and said”, or “raised his joined palms, and said to me”.

Other findings:

Two different translations for samādhissa gocarakusalo hoti:

AN6.24:1.3: Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kallitakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.
It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion.

AN7.40:1.3: Idha, bhikkhave, bhikkhu samādhikusalo hoti, samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kalyāṇakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.
It’s when a mendicant is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the mindfulness meditation subjects for immersion, and skilled in projecting the mind purified by immersion.

In Ud 3.2:

ud3.2:4.1: “Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Yes, reverend,” Nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
ud3.2:4.2: Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:
The Buddha said to him:

The Buddha is speaking twice.

Is it “a fire for” or “a fire of”?

DN33:1.10.73: Aparepi tayo aggī—
Another three fires:
DN33:1.10.74: āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.

AN7.46:1.3: Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi—
The fires of greed, hate, delusion. The fire of those worthy of offerings dedicated to the gods. A householder’s fire. The fire of those worthy of a religious donation. And a wood fire.

AN7.47:12.3: Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.

Snowbird · May 31, 2021, 10:03am

On Itv 44 https://suttacentral.net/iti44/en/sujato

This too was spoken by the Blessed One: that is what I heard.
is missing.

https://suttacentral.net/iti96/en/sujato heading says 95 but should be 96.

Also, Bhante, I want to make sure you saw https://discourse.suttacentral.net/t/please-keep-reporting-errors-and-typos/15355/286?u=snowbird

sabbamitta · May 31, 2021, 11:00am

Passages like this in AN 4.95

AN4.95:1.3: Nevattahitāya paṭipanno no parahitāya,
One who practices to benefit neither themselves nor others;
AN4.95:1.4: parahitāya paṭipanno no attahitāya,
one who practices to benefit others, but not themselves;
AN4.95:1.5: attahitāya paṭipanno no parahitāya,
one who practices to benefit themselves, but not others; and
AN4.95:1.6: attahitāya ceva paṭipanno parahitāya ca.
one who practices to benefit both themselves and others.

occur in 4 different variants:

practices to benefit
is practicing to benefit
practices for the welfare
is practicing for the welfare

sujato · June 1, 2021, 12:24am

We’ve since fixed that bug.

Use “Cool Grove” throughout. (It sounds nicer.)

Yikes, now fixed, thanks.

You’re right, this is a mistake. The Pali is tattha virajjati where tattha is a locative taking the sense, “regarding that, for them”.

Oops, fixed!

Oops, apologies to my friends in the wonderful nation of Taiwan, which BTW is absolutely a country!

I would never try!

fixed

Use “clams and mussels, and pebbles and gravel”

Weird, I have reported the bug:

Use “even-tempered”, “unruffled” is for pannaloma.

Yes, you’re quite right. But I’m thinking that in any case the construction is too literal and obscure. What about:

I have never given such wholehearted deliberation before making a declaration about anyone else as I did in the case of Devadatta.

fixed.

thanks, fixed.

sabbamitta · June 1, 2021, 11:33am

Yes, that sounds quite clear. The only thing, it doesn’t have the “I do not see a single …” bit, which is perhaps what led you to the phrasing as you had it before.

AN7.52:1.7: “Evaṁ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ sāriputtaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.

They circled him keeping him on their right. Or was it a deliberate abbreviation?

AN7.53:3.7: “Sādhu, bhagini, etañceva me hotu ātitheyyaṁ.
‘Good, sister! And let this also be your offering to me as your guest.

Should be double quotes in translation, not single.

AN7.53:12.4: Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.
As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Inconsistently, the Pali has vivekajaṁ pītisukhaṁ here instead of samādhijaṁ. This should perhaps be reflected in translation too.

sujato · June 2, 2021, 10:12pm

That’s right, I found it hard to phrase it in English keeping that while not losing clarity. The “I do not see” idiom is itself odd in English, since it means, of course, “I cannot recall”. Perhaps:

I cannot recall a single instance in which I gave such wholehearted deliberation before making a declaration about anyone else as I did in the case of Devadatta.

More idiomatically:

As far as I recall, I gave more careful consideration before saying anything regarding Devadatta compared to any other person.

sabbamitta · June 2, 2021, 10:22pm

In German I currently have

Ich sehe keinen einzigen Menschen, über den ich eine Erklärung erst nach so reiflicher Überlegung abgegeben hätte wie bei Devadatta.

which would roughly be in English

I do not see a single person about whom I made a declaration only after such wholehearted deliberation as in the case of Devadatta.

sujato · June 2, 2021, 11:48pm

How about:

I do not see a single other person about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.

sabbamitta · June 3, 2021, 3:03pm

There are different translations for na chambhati na kampati na vedhati na santāsaṁ āpajjati:

AN4.117:2.1: Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṁ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṁ na dussati vītadosattā, mohanīyesu dhammesu cittaṁ na muyhati vītamohattā, madanīyesu dhammesu cittaṁ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṁ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.
When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by the teachings of other ascetics.”

AN7.54:3.8: Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.
Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.

(It still occurs in a slight variation in MN 91 where the translation corresponds to the one in AN 4.117.)

Different translations for bhavarāgānusayo:

AN7.11:1.3: Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

… which occurs in some more cases in the same form. The only exception is in AN 7.55, where we find:

AN7.55:2.4: Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti.
But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance.

In AN7.57:

AN7.57:8.3: “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so yaṁyadeva parisaṁ upasaṅkamissati, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamissati amaṅkubhūto.
“The faithful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”

The translation is associated with the wrong segment. It belongs to the following segment.

Different translations for mā me idaṁ paro aññāsī:

DN33:1.10.64: ‘mā me idaṁ paro aññāsī’ti.
‘May others not know this of me.’

AN7.58:1.5: ‘mā me idaṁ paro aññāsī’ti.
‘Don’t let others find this out about me!’

seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati is translated in different ways:

AN5.206:2.3: yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …

AN7.61:9.3: ‘na seyyasukhaṁ na passasukhaṁ na middhasukhaṁ anuyutto viharissāmī’ti.
‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’

AN 7.61:

AN7.61:13.3: evañcetaṁ, moggallāna, bhikkhuno sutaṁ hoti:
When a mendicant has heard that
AN7.61:13.4: ‘sabbe dhammā nālaṁ abhinivesāyā’ti.
nothing is worth insisting on.
AN7.61:13.5: So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.
they directly know all things. Directly knowing all things, they completely understand all things. …

Comma after “insisting on” instead of period.

ayaṁ loko saṁvaṭṭati is sometimes translated “this cosmos contracts” (DN 1, DN 24, DN 27), and sometimes “this world contracts” (AN 10.29).

There are slight variants for the translation of yathā divā tathā rattiṁ—yet important for any search engine:

AN7.61:7.2: yathā divā tathā rattiṁ yathā rattiṁ tathā divā.
regardless of whether it’s night or day.

(Same in AN 4.41:3.3.)

DN33:1.11.35: Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day.

(Same in AN 6.29:5.1.)

Akaliko · June 11, 2021, 12:18am

Error with filing of Bhante Suddhaso’s translation of the Kesaputtiiya/Kesamutti (Kalama)Sutta

A search for Kalama brings up his translation,listed as AN3.66 rather than AN3.65 for Bhikkhu Bodhi and Bhante Sujato’s translations :

The link from the search takes us to the correct sutta but clicking on the parallels reveals that it is misfiled under the Salha Sutta AN3.66

It is not listed as a translation option on the AN3.65 page.

karl_lew · June 11, 2021, 11:33am

The word “arouse” is not the same as “rouse”.

In particular, “arouse” refers to feelings: “He was aroused.” (his feelings were stimulated)
In contrast, “rouse” has an entirely different connotation: “He was roused”. (he was sleeping)

Both “arouse” and “rouse” deal with increase.

This makes sense:

MN149:8.1: Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.

DN34:1.6.8: They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

The following jars given that “feelings” are a grasping aggregate:

DN21:1.12.39: Two of them aroused energy,
DN21:1.12.40: recalling the Buddha’s instructions.

SN12.159-169:1.2: arouse energy …

The following makes my head hurt simply because English introduces a difference (i.e., arouse vs. rouse) where Pali does not. However, here too, I’d be inclined toward “rouse”, since what is being increased in both cases is not really a feeling, but a conditioning. The Noble Eightfold Path is conditioned. Likewise with delusion.

AN5.236:2.5: anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁseti;
AN5.236:2.5: They don’t arouse faith in things that are dubious,
AN5.236:2.6: anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁseti;
AN5.236:2.6: and they do arouse faith in things that are inspiring.

sabbamitta · June 17, 2021, 6:55pm

AN7.69:16.1: Tasmiṁ, bhikkhave, samaye bhummā devā saddamanussāventi:
At that time the earth gods raised the cry:

…

AN7.69:16.9: brahmakāyikā devā saddamanussāventi:
the Gods of Brahmā’s Host raised the cry:
AN7.69:16.10: ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṁ pabbajito āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.
‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
AN7.69:16.11: Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchati, ayamānubhāvo khīṇāsavassa bhikkhuno”ti.
And so in a moment, in an instant, the sound soared up to the Brahmā realm.”

This looks very much like a miss in editing the TM suggestions:

It shouldn’t be past tense here.
The phrase ayamānubhāvo khīṇāsavassa bhikkhuno is lacking in translation.

MN82:4.4: Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
MN82:4.4: Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

MN82:30.6: Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
MN82:30.6: Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

Sometimes people cut off their hair and beard when going forth, sometimes they shave off these things—sometimes even within the same Sutta.

Well, sometimes they even tear them out, but that’s a different practice entirely!

Snowbird · June 18, 2021, 7:59am

It’s a small thing, but when you click on a segment number, the title of the tab changes to SuttaCentral—sutta. When you reload the tab, the name returns, even with the anchor.

TheSynergist · June 18, 2021, 7:29pm

More typos I’ve jotted down in my notes:

The explanation for SN 12.60 compares it to DN 14, Mahānidāna. But in fact Mahānidāna is DN 15.

Ud 3.5 says Mahākappina instead of Mahāmoggallāna in the English.

SN 1.68 reads SN 1.69 in the header for the English.

Descriptions for SN 35.66-68 read “The Buddha says that that Māra is present” etc, presumably copying off of 35.65….but they should read “The Buddha says that that sentient being/suffering/world is present” instead.

sabbamitta · June 21, 2021, 9:12pm

The teacher called Kuddālaka in Pali has slightly different names in English:

AN6.54:16.1: … Kuddālako nāma satthā ahosi …
Kuddālaka …

AN7.73:2.3: kuddālako nāma satthā ahosi …pe…
Kuddāla …

Gabriel_L · June 21, 2021, 10:20pm

When I try to load this link, from the introduction page, I get a blank page:

sabbamitta · June 21, 2021, 10:52pm

I suppose you refer to this page by “introduction page”: https://suttacentral.net/introduction. It looks like the links for the three sections here are outdated:

There is no target for them any more.

Gabriel_L · June 22, 2021, 1:04am

Yes, you are right. These links are dead.

Snowbird · June 24, 2021, 9:29am

Someone passed this on to me:

https://suttacentral.net/vb10/en/thittila

Therein what are the seven awakening factors? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there are seven awakening factors (viz.) mindfulness-awakening-factor, Intermediate awakening factors. equanimity-awakening-factor.

If you click on the ‘205’ link, it just drops you at the top of the file, instead of deep into the page where the jhana definitions are given.

If you do the browser ‘back’ button, it also puts you back at the top of the Vb 10 page instead of the paragraph from which you clicked the 205 link.

This is a general problem, not just that specific Vb 12 page. Book 2 of Abhidhamma , and book 1 (likely all the books in Ab pitaka, I’ve already tested several) all have those problems, whenever a gloss has a hyperlink for an elision, it doesn’t take you to exact location within file.

sabbamitta · June 25, 2021, 3:42pm

bahudukkha bahupāyāsa is mostly translated as “much suffering and distress”, but in AN 7.74 it is “full of pain and misery” (the “full of” due to a different sentence structure, I’d say).