I was unsure; I am not a native speaker. In any case itās not very clear when a pair and a single em-dash are in so close vicinity, within the same sentence even.
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You could read it the other way, i.e. āWhere rises the sun [ā¦] there is a deep lakeā.
That actually makes more sense to me, as otherwise āit is said to be the dayāthere is a deep lakeā seems like two independent fragments, rather than a pause between related ones.
The third dash is pretty confusing to me too[1] and I agree that having too much of the same punctuation within a single sentence can be confusing too (it is often indicative of a run-on sentence too).
as an essentially native speaker who aced AP English Literature back in the day
ā©ļø
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DN32:7.38: And thereās Navanavutiya, Ambara-ambaravatiya,
Is it on purpose that the second part of the name āAmbara-ambaravatiyaā has no capital? Perhaps this is my German mind looking at it ā¦
AmamÄ, apariggahÄ is āselfless and not possessiveā in AN9.21:1.3 and āunselfish, without possessionsā in DN32:7.4.
DN16:1.22.1: Atha kho bhagavÄ sÄyanhasamayaį¹ nivÄsetvÄ pattacÄ«varamÄdÄya saddhiį¹ bhikkhusaį¹ ghena yena ÄvasathÄgÄraį¹ tenupasaį¹ kami; upasaį¹ kamitvÄ pÄde pakkhÄletvÄ ÄvasathÄgÄraį¹ pavisitvÄ majjhimaį¹ thambhaį¹ nissÄya puratthÄbhimukho nisÄ«di.
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saį¹ gha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east.
ud8.6:3.1: Atha kho bhagavÄ nivÄsetvÄ pattacÄ«varamÄdÄya saddhiį¹ bhikkhusaį¹ ghena yena ÄvasathÄgÄraį¹ tenupasaį¹ kami; upasaį¹ kamitvÄ pÄde pakkhÄletvÄ ÄvasathÄgÄraį¹ pavisitvÄ majjhimaį¹ thambhaį¹ nissÄya puratthÄbhimukho nisÄ«di.
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saį¹ gha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east.
In both these cases, itās not morning, but evening. In DN16:1.22.1 this is explicitly stated, while in Ud8.6:3.1 no time of the day is mentioned, but we can see it from the context.
In the similar cases in DN33, MN53, and SN35.243 the translation has it correct.
SNP5.1 - first note:
āÄįø·Ära KÄlÄma who taught the state of nothingsness as the highest realizationā
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AN4.48:5.3: SubhÄsitadhajÄ isayo,
Words well spoken are the seersā banner,
AN4.48:5.4: dhammo hi isinaį¹ dhajoāti.
for the teaching is the banner of the seers.ā
I am wondering about the construction of line 5.3. Isayo isnāt genitive, but can be nominative, accusative, or vocative. Perhaps it should be something like:
Words well spoken are your banner, seers,
for the teaching is the banner of the seers.
The same occurs again in SN21.7.
AN5.112:1.4: Imehi kho, bhikkhave, paƱcahi dhammehi samannÄgato pacchÄsamaį¹o na ÄdÄtabbo.
You shouldnāt take a second monk these five qualities.
A āwithā is missing after āmonkā.
AN7.47:3.2: āna kho, brÄhmaį¹a, tathÄgatÄ evaį¹ pucchitabbÄ:
āBrahmin, you shouldnāt ask the Buddha in this way.
I understand tathÄgatÄ to be nominative plural, agreeing with pucchitabbÄ. So it would be āRealized Ones shouldnāt be asked in this way.ā
Please correct me if I am wrong.
(Similarly further down in the same sutta in segment 3.4.)
Thereās a missing with in SN 56.11 lines 4.7.
Itās the fading away and cessation of that very same craving
withno residue left behind; giving it away, letting it go, releasing it, and not clinging to it. These are all terms for NibbÄna.
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