“Employee” for pessa has generally been changed to “servant”, but in AN 7.47:14.2 some employees remained.
Sandiṭṭhika is sometimes “apparent in the present life”, sometimes “apparent in this very life”.
Kotūhalamaṅgalika or kotūhalamaṅgala is translated
- boisterous superstitious rites in AN 5.175:1.5
- noisy, superstitious rites in AN 5.175:2.5 and AN 6.93:1.3
- boisterous, superstitious rites (comma!) in MN 38:24.12
In the phrase so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, we find the term dhammaṁ deseti translated in various ways:
- he teaches Dhamma that’s good … (most of the time)
- he proclaims a teaching that is good … (MN 38, MN 41)
- he explains a teaching that’s good … (MN 91:3.6)
Related, the term sātthaṁ sabyañjanaṁ is usually translated “meaningful and well-phrased”, but in MN 38 and MN 41 it is “with the right meaning and phrasing”.
MN38:37.1: So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,
MN38:37.1: When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,
“Noble contentment” 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
- “a staking sword” in MN 22 and AN 5.76
- “swords and stakes” in Thig 3.7, Thig 6.3, Thig 11.1, Thig 16.1 and SN 5.1
telappadīpaṁ āropetvā is translated “placed an oil lamp” in SN 35.243, Ud 8.6 and MN 55, and it is “placed a lamp” in DN 16 and DN 33.
MN52:15.3: evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya.
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 “and all at once I got to hear of eleven doors to the deathless” to “and all at once I found eleven doors to the deathless for cultivation”. In the parallel passage at AN 11.16 we still find the old version, although your note in MN 52 explains that the verb sevanāya that’s used there is actually a synonym to bhāvanāya.
MN22:14.1: Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
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 “the teaching” and “against the teaching” (eg.AN 2.104). The negative form has a stronger sense than simply “not the teaching”; it implies there is something unnatural, in conflict with the way the world is.
However, everywhere else I find the pair always translated as “the teaching” and “not the teaching”. Perhaps the same considerations apply for “training”, where I also find “not the training” everywhere.
Attavāda is usually translated “theory of a self”; only in MN 22 it is “doctrine of self”.
MN22:37.3: Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
I have been falsely misrepresented as being what I am not, and saying what I do not say.
Isn’t this present tense here? “I am falsely misrepresented …”? Abbhācikkhanti = “they misrepresent”—or not?
AN 9.42:2.1: ‘Sambādhe gataṁ okāsaṁ,
‘The opportunity amid confinement
This verse is a parallel to SN 2.7 (where the Pali has Sambādhe vata okāsaṁ, which is noted as a variant at AN 9.42 too), and where the English translation is “the opening amid confinement”.