Please report any errors or typos!

sujato · September 28, 2018, 11:41pm

Fixed!

Yasoj · October 8, 2018, 4:12pm

Typo in summary section of MN84 card: ‘regharding’ instead of ‘regarding’
Typo in summary section of MN151 card: ‘complexision’ instead of ‘complexion’

sujato · October 9, 2018, 12:19am

Thanks, these have been fixed and are awaiting being pushed to the live site.

SarathW1 · October 9, 2018, 10:21am

@sujato
Your translation in DN 28 is not clear enough in the following paragraph. Please refer to the other translation. Are you still happy with your translation?

Your translation:
They understand a person’s stream of consciousness, unbroken on both sides, not established in either this world or the next.
Rhys Davids translation:
he goes on after that to discern the unbroken flux of human consciousness established both in this world and in another world and he goes after that to discern the unbroken flux of human consciousness as not established either in this world or in another world.

sujato · October 9, 2018, 10:24am

I’m not sure what is unclear?

SarathW1 · October 9, 2018, 10:26am

What is “unbroken in bothsides meaning”?

sujato · October 9, 2018, 10:27am

This life and the next.

SarathW1 · October 9, 2018, 10:30am

I beleive this is refering to the consciousness of an Arahant.
So does the sentence make any sense?

sujato · October 9, 2018, 10:32am

No, it talking about the process of rebirth.

SarathW1 · October 9, 2018, 10:41am

Yest it is the third attainment.

My qestion is about the fourth attainment.

sujato · October 10, 2018, 8:50am

Sorry, my confusion! The point of the fourth case is that the arahant’s consciousness is not established either in this life or the next.

“Established” is a philosophical term meaning based in greed/hate/delusion. By being “not established” means it is not “planted” in the soil of greed/hate/delusion, so it doesn’t contain the potential for giving rise to suffering in the future.

SarathW1 · October 10, 2018, 11:01am

Thanks.
I could not get the same explanation when I read your translation. Perhaps it is my own comprehension issue. I just thougt of pointing to you. I think this is a very important fact in understadning Dependent Origination specially in relation to the consciousness of an Arahant.

sabbamitta · October 10, 2018, 4:49pm

MN 29 Mahāsāropamasutta

Suttaplex card:

It should be the longer simile of the heartwood (in the sutta itself the title is correct).

#sc2.10: “If person with good eyesight saw him they’d say”
Should be: If a person with good eyesight…

The same again at #sc3.14, sc8.2, sc11.2, sc14.2.

#sc7.15: “And so they become indulgent and fall into negligence regarding that accomplishment in immersion And being negligent they live in suffering.”

Full stop is lacking after immersion.

TathaalokaBhikkhuni · October 10, 2018, 3:25am

Typo at: SuttaCentral

“Saṁkassato Kaṇṇakujja” should read “Saṁkassa to Kaṇṇakujja”

sujato · October 10, 2018, 11:29pm

Fixed!

Thanks all. These and some thousands of other corrections and updates are ready to go live and should be pushed through very soon.

@SarathW1 I agree the translation could be better, I will give it some thought.

SarathW1 · October 14, 2018, 3:52am

@sujato

I am reading DN 33 and found the following description is not in Bhante Sujato’s translation.
I found the same description in Maurice Walshe translation as well.
Why?

=========
Other three species of concentration:—concentrative insight into ‘emptiness,’ ‘signlessness,’ ‘end of baneful longing.’

sujato · October 15, 2018, 9:25am

Thanks for pointing this out, the translation has been done, but it seems there are some bugs in the file. Let us see if we can fix it.

Snowbird · October 15, 2018, 12:15pm

https://suttacentral.net/mn144/en/sujato#11.7

When there’s no coming and coming there’s no passing away and reappearing.

Snowbird · October 15, 2018, 9:32pm

In this description it uses the spelling “dependant origination”. In the description of the Nidanavagga it uses the “ent” spelling. From what I can tell the “ant” is used in British English, usually for the noun, but not consistently. IMHO, it is better for search-ability if the ent spelling is used throughout.

BTW, I really had to dig to find this text on the web site. I only saw it because it is used in the auto generated ebook.

sujato · October 15, 2018, 11:38pm

Thanks, fixed.

Also fixed.

Ahh, yes, this was a casualty of a change we made in the navigation. I’ll see if we can get it back.

I assume you know this, but just for reference, all the descriptions, aka “blurbs” are kept here:

github.com

suttacentral/sc-data/blob/master/additional-info/blurbs.json

{
  "en": {
    "grouping": {
      "long": "Collections of “long” discourses and other related texts.",
      "medium": "Collections of “middle-length” discourses and other related texts.",
      "linked": "Collections of “linked” or “connected” discourses and other related texts.",
      "numbered": "Collections of “numbered” or “numerical” discourses and other related texts.",
      "minor": "Collections of sutta texts outside the four main collections.",
      "other": "Texts that are similar to those in the previous five collections, but which are difficult to classify."
    },
    "dn": {
      "dn": "The Long Discourses (Dīgha Nikāya, abbreviated DN) is a collection of 34 discourses in the Pali canon (Tipiṭaka) of the Theravāda school. The word “long” refers to the length of the individual discourses, not the collection as a whole, which is in fact the smallest of the five Pali Nikāyas. It is one of the fundamental collections of early Buddhist teachings, depicting the Buddha in a lively range of settings. Compared to other collections it contains more extended narratives in diverse literary styles. Many discourses feature interreligious dialog with brahmins and other non-Buddhists. This collection parallels the Dīrghāgama (DA) of the Dharmaguptaka school, which is the first text in the Taishō edition of the Chinese canon. Several uncollected suttas in Chinese and Sanskrit also belong to this collection. Two-thirds of a Dīrghāgama from the Sarvāstivāda school has been found, but only small portions have been published.",
      "dn-silakkhandhavagga": "The Chapter Containing the Section on Ethics (Sīlakkhandhavagga) is a chapter of 13 discourses. Each of these contains a long passage on the Gradual Training in ethics, meditation, and wisdom. The chapter is named after the first of these sections. The two other known versions of the Dīrghāgama (in Chinese and Sanskrit) also contain a similar chapter. Despite the monastic nature of the central teaching, most of these discourses are presented in dialog with lay people, with a strong emphasis on the relation between the Buddha’s teachings and other contemporary movements.",
      "dn-mahavagga": "This chapter contains a diverse range of discourses. Several focus on the events surrounding the Buddha’s death, while others range into fabulous scenarios set among the gods, and still others are grounded in detailed discussions of doctrine.",
      "dn-pathikavagga": "Like the previous chapter, this contains a diverse range of discourses. It is named after the first discourse in the chapter. Among the discourses here are legendary accounts of the history and future of our world, which are extremely famous and influential in Buddhist circles.",
      "dn1": "While others may praise or criticize the Buddha, they tend to focus on trivial details. The Buddha presents an analysis of 62 kinds of wrong view, seeing through which one becomes detached from meaningless speculations.",
      "dn2": "The newly crowned King Ajātasattu is disturbed by the violent means by which he achieved the crown. He visits the Buddha to find peace of mind, and asks him about the benefits of spiritual practice. This is one of the greatest literary and spiritual texts of early Buddhism.",
      "dn3": "A young brahmin student attacks the Buddha’s family, but is put in his place.",
      "dn4": "A reputed brahmin visits the Buddha, despite the reservations of other brahmins. They discuss the true meaning of a brahmin, and the Buddha skillfully draws him around to his own point of view.",
      "dn5": "A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments.",

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