SuttaCentral
In SN 3.21, the term vanibbaka has been translated twice as ārenunciateā and twice as ānomadā.
In Cp 8 itās ābeggarā, in Cp 4 ānomadā, in Iti 75 itās ānomadā, ātravelerā, or one āfallen to destitutionā, and in SN 3.24 itās ārenunciateā.
Thag17.3:28.1: Paį¹į¹avÄ«sativassÄni,
'For 25 years
Should be double quote mark.
I noticed something somewhat interesting in the Therigatha and thought Iād toss into the mix here. 
In Thig 12.1, Puį¹į¹Ä says āIām a scholar, master of the three knowledgesā but in Thig 13.2, RohinÄ« calls herself āa genuine scholar, a knowledge master.ā Itās a small change, but it caught my attention. Do you think thereās a reason for RohinÄ« adding āgenuineā to it? Or did we somehow missed a beat with Puį¹į¹Äās words?
Wishing everyone a peaceful, pleasant day! 
Iām not sure but it looks like an inconsistency, or perhaps something intentional because of the context? I guess thatās not much help, lol. Iām sure Bhante will eventually chime in.
But I believe in both cases the verses were spoken by the brahmin the women were teaching. At least thatās what the quotation marks (and the commentary) would indicate.
Translation inconsistency affecting meaning
cattÄro paƱca Älope saį¹
khÄditvÄ ajjhoharÄmi
ā¦as long as it takes to chew and swallow four or five mouthfuls, Iād focusā¦
four five mouthfuls having-chewed, I-swallow/eat/put-in
ā¦long as it takes to chew and swallow a single mouthful, Iād focusā¦
ekaį¹ Älopaį¹ saį¹
khÄditvÄ ajjhoharÄmi
one mouthful having-chewed, I-swallow/eat/put-in
ā¦long as it takes to breathe out after breathing in, or to breathe in after breathing out, Iād focusā¦
assasitvÄ vÄ passasÄmi, passasitvÄ vÄ assasÄmi
having-breathed-in, I-breathe-out, or having-breathed-out, I-breathe-in
These each follow the same structure of having one absolutive and one present 1st verb, but the first one is translated as āto first verb and second verbā into English, and the second is translated as āto second verb after first verbā.
These are approximately the same, but in this context, the exact amount of time it takes to do these things is very relevant. If you translate the first one like the second one, it becomes
āto swallow a mouthful after chewing itā, which does not take the same amount of time as āto chew and swallow a single mouthfulā (the difference being the time it takes to chew).
This difference can be quite relevant to this sutta, as the Buddha was saying that wishing for the time it takes to swallow 5 or 6 mouthfuls is living negligently compared to 1 mouthful, so the in-between of those two may actually exclude chewing as well. The time it takes isnāt supposed to be taken so literally in reading, but in reciting those specific wishes, a problem could be that that hoping to have a swallowing AND a chewing can come from wanting to savor things and hold onto to things before you die. Or maybe since swallowing is faster than breathing, that was the intended meaning, since they are ordered by duration.
Formatting issue in AN5.144. The first item (āthe repulsive in the repulsiveā) is not numbered, so the subsequent subjects are numbered incorrectly.
Thag19.1:11.1: KadÄ nu kaį¹į¹he ca tiį¹e latÄ ca,
Oh when will I discern the aggregates
All the other "oh"s in this Thag are followed by a comma. Perhaps this one should too?
Thag19.1:16.1: KadÄ iį¹aį¹į¹ova daliddako nidhiį¹,
Oh, when will I realize the teaching of the great seer
Thag19.1:16.2: ÄrÄdhayitvÄ dhanikehi pÄ«įø·ito;
and be content, like a poor person harassed in debt,
Thag19.1:16.3: Tuį¹į¹ho bhavissaį¹ adhigamma sÄsanaį¹,
harassed by creditors, who finds a hidden treasure?
Thag19.1:16.4: Mahesino taį¹ nu kadÄ bhavissati.
When will it be?
Seems like a bit too much harassment for the poor guy!
Thag19.1:34.1: āAppicchatÄ sappurisehi vaį¹į¹itÄ,
āHaving few wishes, abandoning disparagement,
Thag19.1:34.2: MakkhappahÄnaį¹ vupasamo dukhassaā;
the stilling of suffering: these are praised by good people.ā
Generally the translation of sappurisa has been changed to ātrue personā, but here some āgood peopleā are still left.
Thag19.1:52.1: PaƱƱÄya chetvÄ vipathÄnusÄrinaį¹,
Youāll use understanding to cut the follower of the wrong path,
Thag19.1:52.2: Yogena niggayha pathe nivesiya;
curb them by practice, and settle them on the right path.
Thag19.1:52.3: DisvÄ samudayaį¹ vibhavaƱca sambhavaį¹,
And when you have seen the cause of suffering arise and pass away,
Thag19.1:52.4: DÄyÄdako hehisi aggavÄdino.
youāll be an heir to the greatest teacher.
I donāt quite understand how the translation of the third line here is constructed. I would understand disvÄ samudayaį¹ vibhavaƱca sambhavaį¹ as something like āhaving seen the origin, the decline, the appearanceāāI donāt see where you have the āsufferingā from?
Comment to MN 38:9.1:
āThis has come to beā (bhÅ«tamidaį¹) refers to dependently originated consciousness (implied by the neuter pronoun idaį¹). See 12.31:7.1.
The Sutta reference is likely SN 12.31:7.1.
Saccaį¹ moghamaƱƱaį¹ is generally translated āthis is the only truth, other ideas are sillyā, except for DN 9 (3 x) where it is āthis is the only truth, anything else is wrongā.
Moghapurisa is usually a āsilly manā, but sometimes they are āfoolishā.
sn12.22 (Bhikkhu Bodhi)
Therefore, bhikkhus, arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yetunachieved
probably should be: as-yet-unachieved
Good day!
In parajika 1 by Bhikkhu Brahmali
Tassa me evaį¹ jÄnato evaį¹ passato kÄmÄsavÄpi cittaį¹ vimuccittha bhavÄsavÄpi cittaį¹ vimuccittha avijjÄsavÄpi cittaį¹ vimuccittha.
When I knew and saw this, my mind was freed from the corruption of sensual desire, from the corruption of desire to exist, from the corruption of views, and from the corruption of delusion.
āfrom the corruption of viewsā is not in Pali text.
There seems to be a problem with the punctuation here at AN 4.159:
āÄhÄrasambhÅ«to ayaį¹, bhagini, kÄyo ÄhÄraį¹ nissÄya. ÄhÄro pahÄtabbo. Taį¹hÄsambhÅ«to ayaį¹, bhagini, kÄyo taį¹haį¹ nissÄya. Taį¹hÄ pahÄtabbÄ. MÄnasambhÅ«to ayaį¹, bhagini, kÄyo mÄnaį¹ nissÄya. MÄno pahÄtabbo. MethunasambhÅ«to ayaį¹, bhagini, kÄyo. Methune ca setughÄto vutto bhagavatÄ.ā
I would think it should rather be:
āÄhÄrasambhÅ«to ayaį¹, bhagini, kÄyo. ÄhÄraį¹ nissÄya ÄhÄro pahÄtabbo. Taį¹hÄsambhÅ«to ayaį¹, bhagini, kÄyo. Taį¹haį¹ nissÄya taį¹hÄ pahÄtabbÄ. MÄnasambhÅ«to ayaį¹, bhagini, kÄyo. MÄnaį¹ nissÄya mÄno pahÄtabbo. MethunasambhÅ«to ayaį¹, bhagini, kÄyo. Methune ca setughÄto vutto bhagavatÄ.ā
Thaaank you both! AB
āEmployeeā for pessa has generally been changed to āservantā, but in AN 7.47:14.2 some employees remained.
Sandiį¹į¹hika is sometimes āapparent in the present lifeā, sometimes āapparent in this very lifeā.
KotÅ«halamaį¹ galika or kotÅ«halamaį¹ gala is translated
In the phrase so dhammaį¹ deseti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹, we find the term dhammaį¹ deseti translated in various ways:
Related, the term sÄtthaį¹ sabyaƱjanaį¹ is usually translated āmeaningful and well-phrasedā, but in MN 38 and MN 41 it is āwith the right meaning and phrasingā.
MN38:37.1: So iminÄ ca ariyena sÄ«lakkhandhena samannÄgato, imÄya ca ariyÄya santuį¹į¹hiyÄ samannÄgato, iminÄ ca ariyena indriyasaį¹varena samannÄgato, iminÄ ca ariyena satisampajaƱƱena samannÄgato,
MN38:37.1: When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,
āNoble contentmentā is lacking in translation. The same in AN 4.198:13.1, MN 112:16.2, MN 94:20.1, and MN 106:36.1.
Satti and sūla in sattisūlūpama are rendered
telappadÄ«paį¹ ÄropetvÄ is translated āplaced an oil lampā in SN 35.243, Ud 8.6 and MN 55, and it is āplaced a lampā in DN 16 and DN 33.
MN52:15.3: evameva kho ahaį¹, bhante, ekaį¹ amatadvÄraį¹ gavesanto sakideva ekÄdasa amatadvÄrÄni alatthaį¹ bhÄvanÄya.
In the same way, I was searching for the door to the deathless. And all at once I found eleven doors to the deathless for cultivation.
Here the translation has been changed from āand all at once I got to hear of eleven doors to the deathlessā to āand all at once I found eleven doors to the deathless for cultivationā. In the parallel passage at AN 11.16 we still find the old version, although your note in MN 52 explains that the verb sevanÄya thatās used there is actually a synonym to bhÄvanÄya.
MN22:14.1: KullÅ«pamaį¹ vo, bhikkhave, dhammaį¹ desitaį¹, ÄjÄnantehi dhammÄpi vo pahÄtabbÄ pageva adhammÄ.
By understanding the simile of the raft, you will even give up the teachings, let alone what is against the teachings.
In a note to this you explain that
the pair dhamma and adhamma usually means āthe teachingā and āagainst the teachingā (eg.AN 2.104). The negative form has a stronger sense than simply ānot the teachingā; it implies there is something unnatural, in conflict with the way the world is.
However, everywhere else I find the pair always translated as āthe teachingā and ānot the teachingā. Perhaps the same considerations apply for ātrainingā, where I also find ānot the trainingā everywhere.
AttavÄda is usually translated ātheory of a selfā; only in MN 22 it is ādoctrine of selfā.
MN22:37.3: YathÄ cÄhaį¹ na, bhikkhave, yathÄ cÄhaį¹ na vadÄmi, tathÄ maį¹ te bhonto samaį¹abrÄhmaį¹Ä asatÄ tucchÄ musÄ abhÅ«tena abbhÄcikkhanti:
I have been falsely misrepresented as being what I am not, and saying what I do not say.
Isnāt this present tense here? āI am falsely misrepresented ā¦ā? AbbhÄcikkhanti = āthey misrepresentāāor not?
AN 9.42:2.1: āSambÄdhe gataį¹ okÄsaį¹,
āThe opportunity amid confinement
This verse is a parallel to SN 2.7 (where the Pali has SambÄdhe vata okÄsaį¹, which is noted as a variant at AN 9.42 too), and where the English translation is āthe opening amid confinementā.
MN20
the explanatory note
As a last resort, the meditator forcibly crushes unwholesome thoughts and makes themselves think unwholesome thoughts.
should be āmakes themselves think wholesome thoughtsā.
In the last sutta in the Itivuttaka a line seems to be missing here.
And so those gods and humans,
Iti devÄ manussÄ ca,
who have gone to the Buddha for refuge,
ye buddhaį¹ saraį¹aį¹ gatÄ;
come together and revere him,
Saį¹ gamma taį¹ namassanti,
even the deities revere him:
mahantaį¹ vÄ«tasÄradaį¹.
The last line is not translated, it looks like the third line is translated twice.
I think the translated line āeven the deities revere himā has accidentally been copied from Iti 82, where due to different arrangement of line order in Pali and translation this phrase comes to be paired with mahantaį¹ vÄ«tasÄradaį¹.
The English translation for this is elsewhere āgreat of heart and rid of naivetyā or āthe one great of heart and rid of naivetyā.
The top of a mountain is usually spelled āmountain topā (no hyphen), but in Thag 1.110 and in Dhp 28 itās āmountain-topā (with hyphen).
GuhÄsaya is translated āhidden in the heartā in AN 7.64 and āit hides in a caveā in Dhp 37.
Compare these two:
Thag17.2:12.1: Ramaį¹Ä«yÄni araƱƱÄni,
āThe wilderness is so lovely!
Thag17.2:12.2: yattha na ramatī jano;
Though most people donāt like it,
Thag17.2:12.3: VÄ«tarÄgÄ ramissanti,
those free of greed are happy there,
Thag17.2:12.4: na te kÄmagavesino.
as they donāt seek sensual pleasures.ā
dhp99:1: Ramaį¹Ä«yÄni araƱƱÄni,
Delightful are the wildernesses
dhp99:2: yattha na ramatī jano;
where no people delight.
dhp99:3: VÄ«tarÄgÄ ramissanti,
Those free of greed will delight there,
dhp99:4: na te kÄmagavesino.
not those who seek sensual pleasures.
Alaį¹ kata is usually translated ādressed upā, but in Dhp 142:1 itās ādressed-upā.
Maraį¹antaƱhi jÄ«vitaį¹ is translated āfor life ends with deathā in SN 3.22:4.2 and āfor life ends only in deathā in Dhp 148:4.
Compare the two:
dhp151:1: JÄ«ranti ve rÄjarathÄ sucittÄ,
Fancy chariots of kings wear out,
dhp151:2: Atho sarÄ«rampi jaraį¹ upeti;
and even this body gets old.
dhp151:3: SataƱca dhammo na jaraį¹ upeti,
But the teaching of the good never gets old;
dhp151:4: Santo have sabbhi pavedayanti.
so the true and the good proclaim.
SN3.3:2.1: āJÄ«ranti ve rÄjarathÄ sucittÄ,
āThe fancy chariots of kings wear out,
SN3.3:2.2: Atho sarÄ«rampi jaraį¹ upeti;
and this body too gets old.
SN3.3:2.3: SataƱca dhammo na jaraį¹ upeti,
But goodness never gets old:
SN3.3:2.4: Santo have sabbhi pavedayantÄ«āti.
so the true and the good proclaim.ā
dhp160:1: AttÄ hi attano nÄtho,
Self is indeed the lord of self,
Would it be grammatically possible to say āOne is indeed oneās own lordā? It sounds rather ā¦ un-Buddhist otherwise. 
From AN9.41:
While I was in that meditation, perceptions accompanied by sensual pleasures beset me due to loss of focus, and that was an affliction for me.
Tassa mayhaį¹, Änanda, iminÄ vihÄrena viharato kÄmasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa me hoti ÄbÄdho.
ā¦
In the same way, when perceptions accompanied by sensual pleasures beset me due to loss of focus, that was an affliction for me.
evamevassa me kÄmasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa me hoti ÄbÄdho.
Is this phrase ādue to loss of focusā present in the original Pali text?
dhp189:3: Netaį¹ saraį¹amÄgamma,
By going to that refuge,
dhp189:4: sabbadukkhÄ pamuccati.
youāre not released from suffering.
Should be āreleased from all sufferingā. Such a refuge may certainly release you from some suffering, but the Buddha says thereās something better.
Again at Dhp 192:4 as well as Dhp 361:6.
dhp203:1: JighacchÄparamÄ rogÄ,
Hunger is the worst illness,
dhp203:2: saį¹ khÄraparamÄ dukhÄ;
conditions are the worst suffering,
dhp203:3: Etaį¹ ƱatvÄ yathÄbhÅ«taį¹,
For one who truly knows this,
dhp203:4: nibbÄnaį¹ paramaį¹ sukhaį¹.
extinguishment is the ultimate happiness.
Probably period at the end of line two instead of comma.
Dhorayha is usually translated ābehemothā, except in Dhp 208:3 where itās a āmammothā.
Translation for purindada:
In DN 3:1.15.10 both translation and comment have been changed. The comment reads now:
The words for āteakā (sÄka) and āsalā (sÄla) have evidently been confused from the Munda root sarja (both appear at mn93:11.6). But teak does not grow so far north, so I use sakhua, which is an alternate Hindi name for the sal tree. This story suggests that when they settled in their northern home in the shadow of the Himalayas, harvesting teak was a primary source of wealth. Compare Gilgamesh, for whom Lebanese cedar was the foundation of his royal capital.
First it explains that āteakā cannot be right because it doesnāt grow so far north, then it says harvesting teak was their primary source of wealth.
Should mean āa sick manā (DN 14).
We were going through MN28 and and MN140 and noticed the inconsistency of translation of
Evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya disvÄ ******dhÄtuyÄ nibbindati, *****dhÄtuyÄ cittaį¹ virÄjeti.
where nibbindati is sometimes translated as rejects and other times as disillusioned
in MN28 the first 3 elements use disillusioned and the air element uses rejects at MN28.21.8
Bilara must have been taking a cat-nap.
(These are really Ajahn @brahmaliās rainbows. I am just a humble messenger)
