Usually, feelings arise âdependent onâ the respective sense contact; but in SN35.29:1.13, âthe painful, pleasant, or neutral feeling that arises conditioned by mind contact is also overcomeâ.
Similarly at SN35.52:1.4 and 1.9, as well as at SN35.167:1.14.
Itâs not a hard deadline, just make sure the work is where you want it to be. 
fixed, thanks.
DN 3:2.10.13
«you are neither seer nor someone on the path to becoming a seer.»
I think it should be «neither a seer».
DN 19:59.5 note
«uses âpathâ»
Begins with a closing quotation mark.
«only led to rebirth is a high realm»
Probably «in» instead.
DN 23:23.15
«From such-and-such country.»
DN 23:23.41
«From such-and-such a country.»
Maybe remove «a» in DN 23:23.41.
DN 26:1.13 and DN 26:27.7
«Thatâs how a mendicant lives as with themselves»
Remove «as».
DN 27:9.4 note
«âbosom daughtersâ (Thig 3.3:2.3, Thig 13.4:25.2.»
I think there should be a closing parenthesis before the period.
MN 95:8.4 note
«family lineage.|»
Add space after the period.
DN 22:3.4 and MN 10:5.2
«observing ,»
MN 12:2.5 note
«DN 24:1.4.14 ,»
SN 19.10:1.6 note
«a âvillage headâ ,»
Space before comma.
MN 91:26.29
«convience»
Should be «convenience».
MN 93:18.5
«Only brahmins are the Divinityâs true-born sons»
MN 93:5.7, :5.14, :18.43
«Only brahmins are the Divinityâs bosom sons»
I think MN 93:18.5 should match the others.
MN 99:19.4
«âWe shall participate in the big sacrifice of the brahmin named so-and-so.â»
SN 12.15:2.5
«thought, âmy selfâ,»
Change to single quotation marks.
SN 22.79:11.19
«inferior or superior; near or far:»
«far or near:» are used in equivalent segments.
SN 22.87:1.2 note
«normally âhouseâ»
Closing quotation mark should be double.
AN 4.24:0.3
«At KÄáž·akaâs monastery»
Capitalize «monastery» since itâs in the title.
AN 5.23:2.6
«Your extend your mind»
Begin with «You».
AN 5.76:19.2
«he know heâs freed»
Probably «knows» instead.
AN 5.143:4.3 and AN 5.166:13.6,
«, wher. He sat down»
I think «, wher» should be removed.
AN 8.24:2.1, AN 10.93:16.2, AN 10.94:13.1, DN 16:4.36.2, and Ud 5.3:7.1
«leaviing»
Should be «leaving».
AN 10.177:5.1
«Take someone else who doesnât kill living creatures, steal, commit sexual misconduct, or use speech thatâs false, divisive, harsh, or nonsensical. They're contented, kind-hearted, with right view.»
«Theyâre» has a straight apostrophe.
AN 10.177:14.1
«Take someone else who doesnât kill living creatures, steal, or commit sexual misconduct. They donât use speech thatâs false, backbiting, harsh, or nonsensical. And theyâre contented, kind-hearted, with right view.»
I think this should be translated the same as AN 10.177:5.1.
AN 10.177:3.2 and AN 10.177:10.3
«(Brahmin,) take someone who kills living creatures, steals, and commits sexual misconduct. They use speech thatâs false, backbiting, harsh, or nonsensical. And theyâre covetous, malicious, with wrong view.
These two were similar to AN 10.177:14.1 in that they used three sentences instead of two, and they started the last sentence with «And» which AN 10.177:5.1 didnât.
Notwithstanding, the enormous size of your work stands as a beacon of tenacity; and the size of these threads an inspiration for humility, bhante. 
AN5.3:2.1 When a mendicant has five qualities they live happily in this very lifeâwithout distress, distress, or feverâand when the body breaks up, after death, they can expect a good rebirth.
Double distress?
MN 102 minor typo, one âsâ too many on a âfeelingâ. 
22.7 When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises.
If this is a thread for correcting your grammar and spelling, Iâm in the wrong place, but Iâve been dying to ask.
In your translation of the first concentration, from MN 119 (for example):
Furthermore, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
How did you arrive at âplacing the mind and keeping it connectedâ? I donât read Pali, unfortunately, but I have noticed that other translations make reference to qualities of thought, as in âdirected and sustainedâ, âapplied and sustainedâ, âinitial and sustainedâ.
Menciusâs âreleased mindâ, mind let go of, has a place, but I think âcontiguousâ is better than connected, and both these attributes concern âone-pointedness of mindâ which is synonymous with âright concentrationâ, not something belonging only to the first concentration as your translation would have it.
My opinion, but Iâm curious about how you read the Pali, to arrive at âplacing the mind and keeping it connectedâ?
Indeed. Incidentally, using âbosomâ for orasa allows me to disambiguate from atraja, which is âtrue-bornâ.
Actually other way around. Generally for this passage, divide the items in sentences 3/4/3, unless diction dictates otherwise.
Thanks for all these, I have corrected them.
OMG 
It somehow feels linguistically inaccurate but psychologically precise.
Thanks!
A long and tedious process of trial, frustration, and inspiration that was quickly dashed. You see, it all began when I started to learn the saxophone âŠ
But seriously (although the saxophone part is in fact true), best look at the notes on MN 117 and MN 19.
MN 19 does have your explanation in the notes:
The first absorption still has vitakka, which above was rendered âthoughtâ since it was clearly a verbal process. JhÄna is, however, a state of âhigher mindâ where all mental processes are elevated. Pleasure is no longer the coarse stimulus of the senses, seclusion is no longer just being physically isolated, rapture is no longer exciting. And vitakka is no longer the activity of verbalizing thought, as the burden of the sutta is to show that even wholesome thought prevents absorption. Rather, it is explained as a subtle process of placing the mind and keeping it in place (as defined at MN 117:14.2). The English word âthoughtâ in the sense âto bring something to mindâ might be elastic enough to cover this sense, but it is apt to be misleading. | The late canonical Peáčakopadesa has an interesting analysis that precedes the commentarial Theravadin understanding of this point (Pe 7).
So thanks for that.
Checking PE 7 âPakiáčáčakaniddesaâ, as translated by Bhikkyu Bodhiâhere I think are the critical passages, in the discussion of the first concentration:
583. Thinking is like a text-reciter who does his recital silently: exploring is like his simply contemplating it. Thinking is like non-diagnosis; exploring is like diagnosis. Thinking is the Discrimination of Language and the Discrimination of Perspicuity; exploring is the Discrimination of Ideas and the Discrimination of Meanings. Thinking is cognizanceâs skill in health; exploring is cognizanceâs skill in directive-guidance. Thinking is about this being profitable, this unprofitable, about this to be kept in being, this to be abandoned, this to be verified; exploring is like the abandoning, the keeping in being, the verifying.
584. The twofold, bodily and mental, pain does not arise in one steadied in these types of (a) thinking and (b) exploring, and the twofold pleasure, bodily and mental, does arise. The mental pleasure thus sprung from thinking is (c) happiness, while (d) the bodily pleasure is bodily feeling (?). The (e) unification here is concentration. That is how the first meditation has abandoned five factors and possesses five factors.
I do see that you carried âunificationâ into your translation of MN 117:
And what is noble right immersion with its vital conditions and its prerequisites? They are: right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion âwith its vital conditionsâ and also âwith its prerequisitesâ.
The unification referred to appears to be:
The mental pleasure thus sprung from thinking is (c) happiness, while (d) the bodily pleasure is bodily feeling (?). The (e) unification here is concentration.
Meanwhile, Horner for the Pali Text Society has the passage about âright concentrationâ in MN 117 as:
And what, monks, is the ariyan right concentration, with the causal associations, with the accompaniments?
It is right view, right purpose, right speech, right action, right mode of livelihood, right endeavour, right mindfulness. Whatever one-pointedness of mind, monks, is accompanied by these seven components, this, monks, is called the ariyan right concentration with the causal associations and the accompaniments.
And Hornerâs MN 119 first concentration is:
And again, monks, a monk, aloof from pleasures of the senses, loof from unskilled states of mind, enters on and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. He drenches, saturates, permeates, suffuses this very body with the rapture and joy that are born of aloofness; there is no part of his whole body that is not suffused with the rapture and joy that are born of aloofness.
Monks, as a skilled bath-attendant or his apprentice, having sprinkled bath-powder into a bronze vessel, might knead it while repeatedly sprinkling it with water until the ball of lather had taken up moisture, was drenched with moisture, suffused with moisture inside and out, but without any oozing.
Even so, monks, does a monk drench, saturate, permeate, suffuse this very body with the rapture and joy that are born of aloofness; there is no part of his whole body that is not suffused with the rapture and joy that are born of aloofness.
While he is thus diligent, ardent, self-resolute, those memories and aspirations that are worldly
are got rid of; by getting rid of them the mind itself is inwardly settled, calmed, focussed, concentrated.Thus too, monks, does a monk develop mindfulness of body.
Zest and ease, as PTS Woodward would have it, are unified in the âbath-ballâ, but there is a âone-pointednessâ that is the bath-ball. It is âplacing the mind and keeping it in placeâ, in the sense that Cheng Man Châing referred to the mind and châi together at the tan tâien even as châi is mobilized throughout the body. From something Iâm writing:
If those who learn Tâai Chi Châuan do not know what Mencius meant by âSeek the released mind,â they will find that their cultivation of châi is meaningless and simply tiresome. The Classics say that the mind and châi stay together in the tan tâien. This is the âseeking of the released mindâ to arrive at the perfect place of cultivation without harm.
(âCheng Tzuâs Thirteen Treatises on Tâai Chi Châuanâ, Cheng Man Châing, tr. Benjamin Pang Jeng Lo and Martin Inn, p 59)
With regard to the mobilization of châi, Cheng quoted the Classics:
The Classics say, âThe mind mobilizes the châi and the châi mobilizes the body. The châi spreads throughout the whole body.â
(ibid p 32; emphasis added)
In Chengâs teaching, the âreleased mindâ and the châi stay together in the tan tâien, yet the mobilized châi is spread throughout the body. In Gautama the Buddhaâs teaching, a person âlays hold of one-pointednessâ of mind and gathers feelings of zest and ease in that âone-pointednessâ, yet the feelings of zest and ease are simultaneously extended throughout the body.
That is concentration, as a function of mind as a one-pointed place and the contiguity of the instances of mind through the extension of a feeling throughout the body and the gathering of that feeling as the one-pointed place.
I wish you the best with the saxophone, hope youâre still playing!
(edited for clarity 8/12/2026)
In the note at SN 22.90:1.3, there are a couple of mistakes
These events follow the Buddhaâs passing, where he asked the Saáčgha to not advise Channa or instruct him (DN 16:6.4.1. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Saáč gha had already imposed an act of âejectionâ (ukkhepanÄ«yakamma) on him due to his persistent bad behavior, but that was still not enough (Kd 1:25.1.1). The brahmadaáčáža was imposed at the First Council (Kd 1:1.12.1), upon which Channa finally saw the error of his ways.
Thanks, thatâs fixed now.
