Christian wrote: “The problem with checking is that person who checks it needs to have considerate high panna too.”
Yes. That could be correct regarding deeper aspects of Buddha Dhamma, like describing anicca and anatta.
However, there are many other contradictions that can be seen without any knowledge of Pali or even any knowledge of the basic aspects of Buddhism.
For example, the verse, “..avijjā paccayā saṅkhārā, saṅkhāra paccayā viññāṇaṁ.” in the “Paṭhamabodhi Sutta (Ud 1.1)“ is translated as “.Ignorance is a condition for choices. Choices are a condition for consciousness.”
Now the next sutta (“Dutiyabodhi Sutta (Ud 1.2)“) describes what happens when one attains Buddhahood/Arahanthood. That is the reverse of Paticca Samuppada’s steps in the above: “.avijjā nirodhā saṅkhāranirodho, saṅkhāra nirodhā viññāṇa nirodho.”
– That is translated as “.When ignorance ceases, choices cease. When choices cease, consciousness ceases..”
Did the Buddha (or any Arahant) lose consciousness upon attaining Buddhahood/Arahanthood?
– The problem should be obvious to even a child!
The problem is that even to this day, those translators don’t seem to understand that there are different types of viññāṇa.
– Translating viññāṇa as “consciousness” is only appropriate for “vipaka viññāṇa.”
– Viññāṇa in Paticca Samuppada is “kamma viññāṇa.”
I discussed this in detail (with those references) in the post: “Distortion of Pāli Keywords in Paṭicca Samuppāda”
– I don’t understand why no one is questioning those translators about such obvious contradictions.