Merge branch 'published' into translation_de_sabbamitta_sutta

comment/en/sujato/sutta/dn/dn13_comment-en-sujato.json

@@ -1,11 +1,11 @@
 {
   "dn13:1.2": "Manasākaṭa is mentioned only here. ",
   "dn13:1.3": "Aciravatī is called Rapti today. It was one of the great rivers that flowed from the Himalayas through Kosala into the Ganges. ",
-  "dn13:3.1": "Similar discussions are found in <a href='/mn98/en/sujato'>MN 98</a> = <a href='/snp3.9/en/sujato'>Snp 3.9</a> and <a href='/dn27/en/sujato'>DN 27</a>. ",
+  "dn13:3.1": "Similar discussions are found in <a href='/mn98/en/sujato'>MN 98</a> = <a href='/snp3.9/en/sujato'>Snp 3.9</a> and <a href='/dn27/en/sujato'>DN 27</a>. | The compound <i lang='pi' translate='no'>maggāmagga</i> can be read either as “what is the path and what is not the path”, or as “the variety of paths” (compare <i lang='pi' translate='no'>phalāphala</i>, “all sorts of fruit”). Here, however, they are clearly concerned to distinguish one path as correct. ",
   "dn13:4.2": "This must have been earlier than Pokkharasādi’s conversion at <a href='/dn3/en/sujato#2.22.1'>DN 3:2.22.1</a>. Pokkharasādi was a family man who denied the reality of superhuman meditative attainments (<a href='/mn99/en/sujato#10.4'>MN 99:10.4</a>) and emphasized ethics and duties over lineage (<a href='/mn98/en/sujato#3.7'>MN 98:3.7</a>), which agrees with him being cited on ethical matters at Āpastamba Dharmasūtra 1.6.19.7 and 1.10.28. | <i lang='pi' translate='no'>Brahmasahabyatā</i> does not mean “union with Brahmā” but rather “rebirth as one of the members of Brahma’s retinue” (see eg. <a href='/an5.34/en/sujato#9.4'>AN 5.34:9.4</a>). The non-dualist concept that the limited personal self merges with the cosmic divinity is expressed in Pali, rather, with such phrases as <i lang='pi' translate='no'>so attā so loko</i> (“the self is identical with the cosmos”). ",
   "dn13:5.2": "In Pali we never meet Tārukkha and he is only mentioned in his absence. He evidently advocated that lineage rather than conduct made one a brahmin (<a href='/mn98/en/sujato#3.4'>MN 98:3.4</a>). There is a Tārukṣya of Aitareya Āraṇyaka 3.1.6.1 whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins. In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa. ",
   "dn13:10.2": "Identified in Jayatilleke’s <em>Early Buddhist Theory of Knowledge</em>, p. 480. Their texts are respectively: Śatapathabrāhmaṇa (incl. Bṛhadāraṇyaka Upaniṣad); Taittirīyabrāhmaṇa; Chāndogyabrāhmaṇa; and Bahvṛcabrāhmaṇa (incorporated in Aitareya and Kauśītaki). I use the variant <i lang='pi' translate='no'>bavhadija</i> since it is closest to the Sanskrit <i lang='pi' translate='no'>bahvṛca</i>. This is the only time the Pali canon mentions these schools. ",
-  "dn13:10.3": "Today we say “many roads up the same mountain”. ",
+  "dn13:10.3": "Earlier they were arguing over which one of the paths was correct, whereas now they have shifted to a more universalist “many roads up the same mountain” position. It is hard to see how this is an argument, unless they were discussing whether or not it is the case that all these paths lead to Brahmā; but the Pali does not seem to support such a reading. However, this kind of shift is natural: when speaking in-house they saw each others’ views as contradictory, but when speaking with an outsider they adopted a more conciliatory position. ",
   "dn13:13.3": "Unlike the Buddhist monk at <a href='/dn11/en/sujato#80.1'>DN 11:80.1</a>. ",
   "dn13:14.11": "“No demonstrable basis” is <i lang='pi' translate='no'>appāṭihīrakataṁ</i>. ",
   "dn13:15.2": "The “blind following the blind” is also at <a href='/mn95/en/sujato#13.24'>MN 95:13.24</a> and <a href='/mn99/en/sujato#9.25'>MN 99:9.25</a>. ",

comment/en/sujato/sutta/dn/dn15_comment-en-sujato.json

@@ -82,7 +82,7 @@
   "dn15:35.3": "This refers to someone who sees a meditative vision based on the perception of their own body, such as through mindfulness of breathing or one’s own body parts. The first three liberations all cover the four <i lang='pi' translate='no'>jhānas</i>. ",
   "dn15:35.5": "This is a meditator who grounds their practice on some external focus, such as a light, the sight of a corpse, or an external element such as earth. ",
   "dn15:35.7": "This is a practice based on wholly pure and exalted meditation, such as the meditation on love, or the sight of a pure brilliant color like the sky. ",
-  "dn15:35.17": "This is the first appearance of this state in the Dīghanikāya. It refers to a culminating meditation state of supreme subtlety, which leads directly to a breakthrough to awakening. ",
+  "dn15:35.17": "The “cessation of perception and feeling” (<i lang='pi' translate='no'>saññāvedayitanirodha</i>) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. ",
   "dn15:36.1": "This passage emphasizes that this person is fully adept and has mastered all the states of meditation. The Buddha claimed such mastery (<a href='/an9.41/en/sujato#16.1'>AN 9.41:16.1</a>), and retained the ability even on his deathbed (<a href='/dn16/en/sujato#6.8.1'>DN 16:6.8.1</a>). ",
   "dn15:36.2": "Here we see the terms “one who is freed” used in two ways. All arahants have “freedom of heart” (by means of <i lang='pi' translate='no'>samādhi</i>) and “freedom by wisdom” (the realization of the Dhamma). At the same time, one who emphasizes <i lang='pi' translate='no'>samādhi</i> is said to have “freedom of heart” in contrast with one who emphasizes wisdom, who has “freedom by wisdom”. One who has consummate mastery of both <i lang='pi' translate='no'>samādhi</i> and wisdom is said to be “freed both ways”. "
 }

comment/en/sujato/sutta/dn/dn29_comment-en-sujato.json

@@ -11,7 +11,7 @@
   "dn29:11.1": "Compare <a href='/dn16/en/sujato#3.8.4'>DN 16:3.8.4</a>ff. ",
   "dn29:16.8": "One of the Brahmanical sages under whom the Bodhisatta practiced before awakening (<a href='/mn26/en/sujato#16.1'>MN 26:16.1</a>). Another of his enigmatic sayings is found at <a href='/sn35.103/en/sujato#1.2'>SN 35.103:1.2</a>. When the Bodhisatta began his study, he first learned to recite the scriptures, and in these two passages we find examples of what those scriptures were. ",
   "dn29:16.11": "Sharp razors were known even in Vedic times (Rig Veda 8.4.16). ",
-  "dn29:16.13": "This is a distorted reference to Bṛhadāraṇyaka Upaniṣad 1.4.7. There, the Self is said to be hidden in a body like a razor in its case. People do not see it (<i lang='pi' translate='no'>taṁ na paśyanti</i>), for they only see the partial and incomplete functions of the Self, such as breathing, speaking, and so on. Seeing only the aspects, they do not see that each aspect is an expression of the one whole. This confirms that Uddaka was a Brahmanical teacher who was familiar with this passage. See also a similar phrase, but without the razor simile, at Bṛhadāraṇyaka Upaniṣad 4.3.23. ",
+  "dn29:16.13": "This is a distorted reference to Bṛhadāraṇyaka Upaniṣad 1.4.7. There, the Self is said to be hidden in a body like a razor in its case. People do not see it (<i lang='pi' translate='no'>taṁ na paśyanti</i>), for they only see the partial and incomplete functions of the Self, such as breathing, speaking, and so on. Seeing only the aspects, they do not see that each aspect is an expression of the one whole. This confirms that Uddaka was a Brahmanical teacher who was familiar with this passage. See also similar phrases, but without the razor simile, at Bṛhadāraṇyaka Upaniṣad 4.3.23 and Chāndogya Upaniṣad 6.12.1. ",
   "dn29:17.1": "“Recite in concert” is <i lang='pi' translate='no'>saṅgīti</i>. Reciting together affirms the mutual teaching and ensures the correctness of the text. The implication is that the entire Buddhist community participates, but in the <i lang='pi' translate='no'>saṅgīti</i> after the Buddha’s death there were only monks. ",
   "dn29:17.3": "Here the Buddha outlines the topics to be recited, which are the main chapters of the Saṁyutta Nikāya. ",
   "dn29:18.4": "The “meaning” is the <i lang='pi' translate='no'>attha</i>. Here we see the source of the <i lang='pi' translate='no'>atthakathā</i>, which we translate as “commentaries”, but which are literally “discussions on the meaning”. Such discussions are undertaken through a civil and polite inquiry. ",

comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json

@@ -9,7 +9,7 @@
   "dn2:2.2": "A little-known teacher of the inefficacy of action and consequence, Pūraṇa was poorly regarded even by his own students (<a href='/mn77/en/sujato#6.19'>MN 77:6.19</a>). He is said to have advocated a doctrine of six classes of rebirth (<a href='/an6.57/en/sujato'>AN 6.57</a>; the same text reverentially mentions Makkhali Gosāla). | <i lang='pi' translate='no'>Pūraṇa</i> means “filling” (not <i lang='pi' translate='no'>purāṇa</i>, “ancient”). ",
   "dn2:2.3": "",
   "dn2:2.5": "The reason for the king’s silence is revealed later. The narrative is full of foreshadowing. ",
-  "dn2:3.2": "Founder of the Ājīvikas, who became the third largest ascetic movement after Buddhism and Jainism. None of their texts survive, but their teachings can be partially reconstructed from Buddhist and Jain sources. He practiced with Mahāvīra for six years before an acrimonious split, following which he developed his doctrine of hard determinism. <i lang='pi' translate='no'>Makkhali</i> denotes a kind of ascetic bearing a bamboo staff, so (like the similar appellations <i lang='pi' translate='no'>nigaṇṭha</i> and <i lang='pi' translate='no'>samaṇa</i>) it indicates his affiliation. This being so, and noting that Buddhist Sanskrit texts spell his name as <i lang='pi' translate='no'>gośālīputra</i> etc., the second name (like <i lang='pi' translate='no'>nātaputta</i> and <i lang='pi' translate='no'>gotama</i>) might indicate his clan. However, I can find no trace of such a clan, and both Jain and Buddhist tradition, albeit unreliably, say the name arose because he was born in a cowshed. ",
+  "dn2:3.2": "Founder of the Ājīvakas, who became the third largest ascetic movement after Buddhism and Jainism. None of their texts survive, but their teachings can be partially reconstructed from Buddhist and Jain sources. He practiced with Mahāvīra for six years before an acrimonious split, following which he developed his doctrine of hard determinism. <i lang='pi' translate='no'>Makkhali</i> denotes a kind of ascetic bearing a bamboo staff, so (like the similar appellations <i lang='pi' translate='no'>nigaṇṭha</i> and <i lang='pi' translate='no'>samaṇa</i>) it indicates his affiliation. This being so, and noting that Buddhist Sanskrit texts spell his name as <i lang='pi' translate='no'>gośālīputra</i> etc., the second name (like <i lang='pi' translate='no'>nātaputta</i> and <i lang='pi' translate='no'>gotama</i>) might indicate his clan. However, I can find no trace of such a clan, and both Jain and Buddhist tradition, albeit unreliably, say the name arose because he was born in a cowshed. ",
   "dn2:4.2": "A materialist, he was an early proponent of the ideas later known as Cārvāka. <i lang='pi' translate='no'>Kesakambala</i> means “hair-blanket”, which was worn as an ascetic practice (<a href='/an3.137/en/sujato'>AN 3.137</a>). ",
   "dn2:5.2": "Another obscure teacher, he taught a reductive atomism which negated the possibility of action with consequences. His first name is sometimes spelled Kakudha; both words signify a hump or crest. ",
   "dn2:6.2": "An agnostic, he is evidently the “wanderer Sañjaya” who was the first teacher of Sāriputta and Moggallāna before they left him to follow the Buddha <a href='https://suttacentral.net/pli-tv-kd1/en/brahmali#23.1.1'>Kd 1.23.1.1</a>. His name is obscure. Sanskrit spells it <i lang='pi' translate='no'>vairaṭṭīputra</i>, with several variations, but always with <i lang='pi' translate='no'>ṭi</i>. The commentary says he was the “son of Belaṭṭha”; a Belaṭṭha Kaccāna is found selling sugar at <a href='https://suttacentral.net/pli-tv-kd1/en/brahmali#26.1.2'>Kd 6:26.1.2</a>, supporting the idea that Belaṭṭha was a personal rather than clan name. ",

comment/en/sujato/sutta/dn/dn34_comment-en-sujato.json

@@ -31,7 +31,7 @@
   "dn34:2.2.2": "",
   "dn34:2.2.3": "Similar sequences are found throughout the suttas, but this exact sequence appears to be unique. ",
   "dn34:2.2.6": "",
-  "dn34:2.2.7": "Four are found at <a href='/an4.194/en/sujato'>AN 4.194</a>. ",
+  "dn34:2.2.7": "Four are found at <a href='/an4.194/en/sujato'>AN 4.194</a>. Seven, phrased slightly differently, are found at <a href='/mn23/en/sujato'>MN 23</a>. ",
   "dn34:2.2.31": "",
   "dn34:2.2.32": "<a href='/an9.23/en/sujato'>AN 9.23</a>. ",
   "dn34:2.2.59": "",

comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json

@@ -3,7 +3,7 @@
   "dn3:1.1.2": "Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region. ",
   "dn3:1.2.1": "Ukkaṭṭhā is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins (<a href='/dn14/en/sujato#3.29.1'>DN 14:3.29.1</a>, <a href='/mn1/en/sujato#1.2'>MN 1:1.2</a>, <a href='/mn49/en/sujato#2.1'>MN 49:2.1</a>). At <a href='/mn99/en/sujato#10.3'>MN 99:10.3</a> Pokkharasādi is said to be “of the Subhaga Forest”. | “Royal park” is <i lang='pi' translate='no'>rājadāya</i> (cp. <i lang='pi' translate='no'>migadāya</i>, “deer park”). | A <i lang='pi' translate='no'>brahmadeyya</i> is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism. ",
   "dn3:1.2.8": "Pokkharasādi does not care whether the Buddha identified as a follower of the Vedas. The wise do not concern themselves with religious identity. ",
-  "dn3:1.3.1": "The three Vedas had already accrued an extensive ancillary literature. That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being explored today. | The “testaments” (<i lang='pi' translate='no'>itihāsa</i>) may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. | “Cosmology” (<i lang='pi' translate='no'>lokāyata</i>) here is a branch of Vedic learning, not the heterodox school known by this name in later times (<a href='/an9.38/en/sujato'>AN 9.38</a>, <a href='/sn12.48/en/sujato'>SN 12.48</a>) | For “authorized as a master” (<i lang='pi' translate='no'>anuññātapaṭiññāta</i>) see <a href='/mn98/en/sujato#7.1.'>MN 98:7.1.</a> and <a href='/snp3.9/en/sujato#6.1.'>Snp 3.9:6.1.</a>. | For “scriptural heritage of the three Vedas” (<i lang='pi' translate='no'>tevijjake pāvacane</i>) see <a href='/mn95/en/sujato#12.2.'>MN 95:12.2.</a>. ",
+  "dn3:1.3.1": "The three Vedas had already accrued an extensive ancillary literature. Compare the list here with eg. Śatapatha Brāhmaṇa 11.5.6.8. | That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being explored today. | The “testaments” (<i lang='pi' translate='no'>itihāsa</i>) may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. | “Cosmology” (<i lang='pi' translate='no'>lokāyata</i>) here is a branch of Vedic learning, not the heterodox school known by this name in later times (<a href='/an9.38/en/sujato'>AN 9.38</a>, <a href='/sn12.48/en/sujato'>SN 12.48</a>) | For “authorized as a master” (<i lang='pi' translate='no'>anuññātapaṭiññāta</i>) see <a href='/mn98/en/sujato#7.1.'>MN 98:7.1.</a> and <a href='/snp3.9/en/sujato#6.1.'>Snp 3.9:6.1.</a>. | For “scriptural heritage of the three Vedas” (<i lang='pi' translate='no'>tevijjake pāvacane</i>) see <a href='/mn95/en/sujato#12.2.'>MN 95:12.2.</a>. ",
   "dn3:1.3.2": "Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta (<a href='/mn36/en/sujato#14.9'>MN 36:14.9</a>). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, and suggests that the anointing of a talented student in this way was a regular practice of wise brahmins. ",
   "dn3:1.4.9": "Following PTS and BJT editions of the parallel phrase at <a href='/mn91/en/sujato#4.9'>MN 91:4.9</a>, which read <i lang='pi' translate='no'>tayā</i> for <i lang='pi' translate='no'>tathā</i>. ",
   "dn3:1.5.2": "The thirty-two marks are detailed in <a href='/dn14/en/sujato#1.32.7'>DN 14:1.32.7</a>, <a href='/dn30/en/sujato#1.2.4'>DN 30:1.2.4</a>, and <a href='/mn91/en/sujato#9.1'>MN 91:9.1</a>. In Buddhist texts they are presented as the fulfillment of Brahmanical prophecy, but they are not found in any Brahmanical texts of the Buddha’s time. However, later astrological texts such as the Gārgīyajyotiṣa (1st century BCE?) and Bṛhatsaṃhitā (6th century CE?) contain references to many of these marks, albeit in a different context, so it seems likely the Buddhist texts are drawing on now-lost Brahmanical scriptures. | The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh. ",