dear wise friends,
on Dhammawheel a member seems to have found an error in one sutta: [edit: the member can no longer find the text where this apparent error occurred, if it did]
Rightviewftw wrote: Sat Dec 13, 2025 9:51 I mean here is the example
Burmese Early Buddhism:
And what individual is attained to view? It’s an individual who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. ─ MN 70
Sri Lankan
And what individual is attained to view? It’s an individual who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nor, having seen with wisdom, are some of their defilements ended. ─ MN 70
Robert: Here is the passage translated by Bhikkhu Bodhi:
Kitagiri sutta MN 70
"What kind of person is one attained-to-view [ditthipatta]? Here some person does not contact with the body and abide in those libera- tions that are peaceful and immaterial, transcending forms, but some of his taints are destroyed by his seeing with wisdom, and he has reviewed and examined with wisdom the teachings pro- claimed by the Tathagata. This kind of person is called one attained-to-view.705 1 say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one…into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.
Here is the PTS translation by I.B. Horner:
And which, monks, is [4] the person who has won to view? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom some of his cankers are utterly destroyed, and those things proclaimed by the Tathāgata are fully seen by him through intuitive wisdom and fully practised. This, monks, is called the person who has won to view. I, monks, say of this monk that there is something to be done through diligence.
here is the Pali taken from suttacentral from the Thai Mahāsaṅgīti Tipiṭaka Buddhavasse 2500
.
703 Pannavimutta. MA: This includes those who attain arahantship either as dry-insight meditators (sukkha-vipassaka) or after emerging from one or another of the four jhanas. The Pug definition merely substitutes the eight liberations for “those liberations.. .transcending forms.”
704 Kayasakkhin. MA: This type includes the six individuals - from the one established in the fruit of stream-entry up to the one on the path of arahantship - who first contact the (immaterial) jhanas and subsequently realise Nibbana. MT stresses that one or another of the immaterial attain- ments including cessation is needed to qualify as kayasakkhin. The Pug definition merely substitutes the eight liberations. 705 Ditthipatta. MA says that this type includes the same six individuals included under kayasakkhin - from the stream-enterer to the one on the path of arahantship - but without possession of the immaterial attainments. Pug defines him as one who has understood the Four Noble Truths and who has reviewed and examined with wisdom the teachings proclaimed by the Tathagata.
Robert: Here is the Pali from Commentary with AI English below each line:
Diṭṭhantaṃ pattoti diṭṭhippatto.
One who has attained what is seen is a " diṭṭhippatto."
Tatridaṃ saṅkhepalakkhaṇaṃ – dukkhā saṅkhārā, sukho nirodhoti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto.
Here is a brief definition: “The formations are suffering, cessation is happiness” - this is known, seen, understood, realized, and experienced with wisdom. Such a person is a diṭṭhippatto.
Vitthārato panesopi kāyasakkhi viya chabbidho hoti.
Expansively, this person is also sixfold, like the kāyasakkhī.
Tenevāha – ‘‘idhekacco puggalo idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā…pe… ayaṃ vuccati puggalo diṭṭhippatto’’ti (pu. pa. 208).
Thus it is said: "Here, a certain person understands ‘this is suffering’ as it really is… and ‘this is the path leading to the cessation of suffering’ as it really is; and the Dhamma proclaimed by the Tathāgata is well seen and well penetrated by his wisdom… This person is called a diṭṭhippatto.
just looking at this very quickly now, it seems the Commentary by Buddhaghosa supports the Thai and Burmese rescensions. It is possible the SInhala edition that you looked at had a copyist error.
If I have read the texts correctly, this interesting mistake you found in the Sri Lankan Canon must have come after the time of the Commentaries and having the Commentarial exegesis allows us to see that it was indeed an error.
I did find a roman script version here: https://obo.genaud.net/dhamma-vinaya/pa … ali.bd.htm
Kīṭāgiri Suttaṁ
Adapted from the 1995 edition of the digital version of the Sri Lanka Buddha Jayanti Tripitaka Series
Katamo ca bhikkhave puggalo||
diṭṭha-p-patto?|| ||
Idha bhikkhave ekacco puggalo||
ye te santā vimokkhā ati-k-kamma rūpe||
āruppā te na kāyena phassitvā viharati,|| paññāya c’assa disvā ekacce āsavā parikkhīṇā honti.|| ||
However that has the same reading as the Burmese and Thai editions and not the ‘na’ added before paññāya c’assa disvā ekacce āsavā parikkhīṇā honti
I also looked up the Chaṭṭha Saṅgāyana Tipiṭaka and that has the same correct reading as the Thai Mahāsaṅgīti Tipiṭaka and the Sri Lanka Buddha Jayanti Tripitaka Series.
Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi.
Seems like it does not really matter, since they were far from the “standard” translations that are out there. and the OP didn’t give the translator or edition.
But Dhammawheel gets lots of armchair suttantas who reject the commentaries which is exactly why this standalone classical theravada group was created.