SuttaCentral
In AN4.202:2.2, we have
Itās someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless.
A few sentences later, we get
Itās someone who is faithless, shameless, imprudent, with little learning, lazy, confused, and witless. And they encourage others in these same qualities.
In both cases, the PÄli word is muį¹į¹hassati, but it is not consistently translated in that sutta.
The term anuttaresu vimokkhesu pihaį¹ is translated ālonging for the supreme liberationsā in MN44 and āyearning for the supreme liberationsā in MN137.
And the sentence Iti anuttaresu vimokkhesu pihaį¹ upaį¹į¹hÄpayato uppajjati pihÄppaccayÄ domanassaį¹ is translated āNursing such a longing for the supreme liberations gives rise to sadness due to longingā in MN44 and āWhen you give rise to yearning for the supreme liberations like this, sadness arises because of the yearningā in MN137.
iti94:2.1: āTathÄ tathÄ, bhikkhave, bhikkhu upaparikkheyya yathÄ yathÄssa upaparikkhato bahiddhÄ cassa viƱƱÄį¹aį¹ avikkhittaį¹ avisaį¹aį¹ ajjhattaį¹ asaį¹į¹hitaį¹ anupÄdÄya na paritasseyya.
iti94:2.1: āMendicants, a mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
compare with
MN138:3.1: āTathÄ tathÄ, bhikkhave, bhikkhu upaparikkheyya yathÄ yathÄ upaparikkhato bahiddhÄ cassa viƱƱÄį¹aį¹ avikkhittaį¹ avisaį¹aį¹, ajjhattaį¹ asaį¹į¹hitaį¹ anupÄdÄya na paritasseyya.
MN138:3.1: āA mendicant should thoroughly examine such that for the examiner, if consciousness were not scattered and diffused externally, nor stuck internally, it would not be anxious because of grasping.
The Pali is identical (except for Iti94 having yathÄ yathÄssa where MN138 has yathÄ yathÄ), while the translations differ quite a bit.
Also for the following sentence, BahiddhÄ, bhikkhave, viƱƱÄį¹e avikkhitte avisaį¹e sati ajjhattaį¹ asaį¹į¹hite anupÄdÄya aparitassato Äyatiį¹ jÄtijarÄmaraį¹adukkhasamudayasambhavo na hotÄ«āti, the translations differ:
Iti94: āWhen this is the case and they are no longer anxious, there is for them no coming to be of the origin of sufferingāof rebirth, old age, and death in the future.ā
MN138: āWhen this is the case, there is no coming to be of the origin of sufferingāof rebirth, old age, and death in the future.ā
The sentence bahÅ«(pa)kÄrÄ, bhante, mahÄpajÄpati gotamÄ« bhagavato mÄtucchÄ ÄpÄdikÄ posikÄ khÄ«rassa dÄyikÄ is translated āSir, MahÄpajÄpati has been very helpful to the Buddha. She is his aunt who raised him, nurtured him, and gave him her milkā in AN8.51 and āSir, MahÄpajÄpati was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milkā in MN142.
Parallel words with different English renditionsā¦ likely a translation change that was not corrected in both placesā¦
Take a mendicant who sees a sight with their eyes. If itās pleasant they hold on to it, but if itās unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.
And they donāt truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
When they hear a sound with their ears ā¦
When they smell an odor with their nose ā¦
When they taste a flavor with their tongue ā¦
When they feel a touch with their body ā¦
When they know an idea with their mind, if itās pleasant they hold on to it, but if itās unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart.
The term sakkÄyasamudayagÄminÄ« paį¹ipadÄ is translated āthe practice that leads to the origin of substantial realityā in SN22.44 and āthe way that leads to the origin of substantial realityā in MN148.
For the opposite, sakkÄyanirodhagÄminÄ« paį¹ipadÄ, we find āpracticeā in MN44, SN22.44, SN22.105, and AN4.33, and āwayā only in MN148.
As far as I can see, sammÄsaį¹ kappa has always been translated as āright thoughtā, so I am surprised to see it as āright intentionā in MN149:10.2. Oh ā¦ and a search reveals itās also at DN34:2.3.115 (where we also find āwrong intentionā).
Normally, the external sense spheres are āsights, sounds, smells, tastes, and touchesā; but in a number of cases we find āodor(s)ā and āflavor(s)ā instead.
Not sure if it has already been mentioned, but a closing single quote mark is missing at the end of segment 5.15 in MN150.
Comment at MN152:10.1:
This is at least a stream-enterer; they still react to sense experiences that are agreeable or disagreeable, but they understand that they lead to suffering and train themselves to be freed..
Ends with double period.