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.” 
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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. 
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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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DN34:2.2.32: taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, fights, accusations, divisive speech, and lies.
DN15:9.1: Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho.
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of possessiveness. Possessiveness is a cause of stinginess. Stinginess is a cause of safeguarding.
In one case things are a cause of something else, in the other case they are a cause for something else. Also, in DN 15 the sentence “Owing to safeguarding …” comes in a separate segment.
DN 25:1.4 has the householder’s name spelled “Sandhana”, DN 25:3.1 and others have “Sandhāna”.
DN25:24.5: Closing double quote mark after closing single quote mark is lacking.
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In the AN Sixes (AN 6.9, 6.25, 6.26, 6.29) anussatiṭṭhānāni is translated “topics for recollection”, in DN 33 and DN 34 it is “recollections”.
DN25:13.17: Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe…
But what does agree with them they eat without being tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Should be: “seeing the drawbacks and understanding the escape”.
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DN1, view 1, the following should be deleted:
many eons of the cosmos contracting, many eons of the cosmos expanding, many eons of the cosmos contracting and expanding
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sammūḷho kālaṁ karoti is usually translated “you feel lost when you die”, or “they feel lost when they die”. In some instances it is “dies feeling lost”. In just one instance, in AN5.211:1.3, it is “they die confused”.
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AN6.44:7.3: So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. #2
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.
In segment 11.3—where the Pali is abbreviated—the translation is
When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse.
Going through the Bhikkhu Vibhaṅga (and therefore super grateful for Ajahn @Brahmali’s translation!), but I came across what I think is an error. I only noticed because I’m also cross-referencing with Bhante Suddhāso’s translation.
It’s under Saṅghadisesa 1, in the case details section of the non-offense clauses:
Content warning: talk of bodily emissions
On one occasion a monk, aiming at emission, scratched his scrotum, and semen was emitted. …
semen was not emitted.
He became remorseful …
“There’s no offense entailing suspension,
but there’s a serious offense."
Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṇḍaṃ kaṇḍuvantassa asuci mucci … pe …
asuci na mucci.
Tassa kukkuccaṃ ahosi … pe …
“anāpatti, bhikkhu, saṃghādisesassa;
āpatti thullaccayassā”ti. #12–13
It appears to be an accurate translation of the Pāli, but it would also appear that the statement for the fulfillment of the saṅghadisesa (noted in bold) for the intentional emission is missing…?
This is how Bhante Suddhāso translated:
On this occasion impurity was released by a certain monk who, intent upon releasing, was scratching his testicle[s]. “…a Saṅghādisesa offense.”
On this occasion impurity was not released by a certain monk who, intent upon releasing, was scratching his testicle[s]. “…a Thullaccaya offense.”
This seems to make more sense, even if the Pāli is what it is, because the offense is committed by the intention, effort and resultant emission. Though I could be missing something?
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