Make a rainbow fall at our feet 🌈 tell us about our mistakes, typos, and other oversights

In SN 3.21, the term vanibbaka has been translated twice as “renunciate” and twice as “nomad”.

In Cp 8 it’s “beggar”, in Cp 4 “nomad”, in Iti 75 it’s “nomad”, “traveler”, or one “fallen to destitution”, and in SN 3.24 it’s “renunciate”.

Thag17.3:28.1: Paṇṇavīsativassāni,
'For 25 years

Should be double quote mark.

I noticed something somewhat interesting in the Therigatha and thought I’d toss into the mix here. :slight_smile: In Thig 12.1, Puṇṇā says “I’m a scholar, master of the three knowledges” but in Thig 13.2, Rohinī calls herself “a genuine scholar, a knowledge master.” It’s a small change, but it caught my attention. Do you think there’s a reason for Rohinī adding “genuine” to it? Or did we somehow missed a beat with Puṇṇā’s words?

Wishing everyone a peaceful, pleasant day! :slight_smile: :pray: :lotus:

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I’m not sure but it looks like an inconsistency, or perhaps something intentional because of the context? I guess that’s not much help, lol. I’m 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 that’s what the quotation marks (and the commentary) would indicate.


Translation inconsistency affecting meaning


cattāro pañca ālope saṅkhāditvā ajjhoharāmi
…as long as it takes to chew and swallow four or five mouthfuls, I’d focus…
four five mouthfuls having-chewed, I-swallow/eat/put-in

…long as it takes to chew and swallow a single mouthful, I’d focus…
ekaṁ ālopaṁ saṅkhāditvā ajjhoharāmi
one mouthful having-chewed, I-swallow/eat/put-in

…long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus…
assasitvā vā passasāmi, passasitvā vā assasāmi
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 “to first verb and second verb” into English, and the second is translated as “to second verb after first verb”.

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

“to swallow a mouthful after chewing it”, which does not take the same amount of time as “to chew and swallow a single mouthful” (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 isn’t 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 (“the repulsive in the repulsive”) is not numbered, so the subsequent subjects are numbered incorrectly.


Thag19.1:11.1: Kadā nu kaṭṭhe ca tiṇe latā 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: Kadā iṇaṭṭova daliddako nidhiṁ,
Oh, when will I realize the teaching of the great seer
Thag19.1:16.2: Ārādhayitvā dhanikehi pīḷito;
and be content, like a poor person harassed in debt,
Thag19.1:16.3: Tuṭṭho bhavissaṁ adhigamma sāsanaṁ,
harassed by creditors, who finds a hidden treasure?
Thag19.1:16.4: Mahesino taṁ nu kadā bhavissati.
When will it be?

Seems like a bit too much harassment for the poor guy!

Thag19.1:34.1: ‘Appicchatā sappurisehi vaṇṇitā,
“Having few wishes, abandoning disparagement,
Thag19.1:34.2: Makkhappahānaṁ vupasamo dukhassa’;
the stilling of suffering: these are praised by good people.”

Generally the translation of sappurisa has been changed to “true person”, but here some “good people” are still left.

Thag19.1:52.1: Paññāya chetvā vipathānusārinaṁ,
You’ll 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: Disvā samudayaṁ vibhavañca sambhavaṁ,
And when you have seen the cause of suffering arise and pass away,
Thag19.1:52.4: Dāyādako hehisi aggavādino.
you’ll be an heir to the greatest teacher.

I don’t quite understand how the translation of the third line here is constructed. I would understand disvā samudayaṁ vibhavañca sambhavaṁ as something like “having seen the origin, the decline, the appearance”—I don’t see where you have the “suffering” from?

Comment to MN 38:9.1:

“This has come to be” (bhūtamidaṁ) refers to dependently originated consciousness (implied by the neuter pronoun idaṁ). See 12.31:7.1.

The Sutta reference is likely SN 12.31:7.1.

Saccaṁ moghamaññaṁ is generally translated “this is the only truth, other ideas are silly”, except for DN 9 (3 x) where it is “this is the only truth, anything else is wrong”.

Moghapurisa is usually a “silly man”, but sometimes they are “foolish”.

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 evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha bhavāsavāpi cittaṁ vimuccittha avijjāsavāpi cittaṁ 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.

“from the corruption of views” is not in Pali text.

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There seems to be a problem with the punctuation here at AN 4.159:

“Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. Māno pahātabbo. Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.”

I would think it should rather be:

“Āhārasambhūto ayaṁ, bhagini, kāyo. Āhāraṁ nissāya āhāro pahātabbo. Taṇhāsambhūto ayaṁ, bhagini, kāyo. Taṇhaṁ nissāya taṇhā pahātabbā. Mānasambhūto ayaṁ, bhagini, kāyo. Mānaṁ nissāya māno pahātabbo. Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.”

Probably make him aware @Brahmali

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Thaaank you both! AB

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“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”.

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the explanatory note

As a last resort, the meditator forcibly crushes unwholesome thoughts and makes themselves think unwholesome thoughts.

should be “makes themselves think wholesome thoughts”.


In the last sutta in the Itivuttaka a line seems to be missing here.

And so those gods and humans,
Iti devā manussā ca,
who have gone to the Buddha for refuge,
ye buddhaṁ saraṇaṁ gatā;
come together and revere him,
Saṅgamma taṁ namassanti,
even the deities revere him:
mahantaṁ vītasāradaṁ.

The last line is not translated, it looks like the third line is translated twice.

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I think the translated line “even the deities revere him” 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 mahantaṁ vītasāradaṁ.

The English translation for this is elsewhere “great of heart and rid of naivety” or “the one great of heart and rid of naivety”.

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The top of a mountain is usually spelled “mountain top” (no hyphen), but in Thag 1.110 and in Dhp 28 it’s “mountain-top” (with hyphen).

Guhāsaya is translated “hidden in the heart” in AN 7.64 and “it hides in a cave” in Dhp 37.

Compare these two:

Thag17.2:12.1: Ramaṇīyāni araññāni,
“The wilderness is so lovely!
Thag17.2:12.2: yattha na ramatī jano;
Though most people don’t like it,
Thag17.2:12.3: Vītarāgā ramissanti,
those free of greed are happy there,
Thag17.2:12.4: na te kāmagavesino.
as they don’t seek sensual pleasures.”

dhp99:1: Ramaṇīyāni araññāni,
Delightful are the wildernesses
dhp99:2: yattha na ramatī jano;
where no people delight.
dhp99:3: Vītarāgā ramissanti,
Those free of greed will delight there,
dhp99:4: na te kāmagavesino.
not those who seek sensual pleasures.

Alaṅkata is usually translated “dressed up”, but in Dhp 142:1 it’s “dressed-up”.

Maraṇantañhi jīvitaṁ is translated “for life ends with death” in SN 3.22:4.2 and “for life ends only in death” in Dhp 148:4.

Compare the two:

dhp151:1: Jīranti ve rājarathā sucittā,
Fancy chariots of kings wear out,
dhp151:2: Atho sarīrampi jaraṁ upeti;
and even this body gets old.
dhp151:3: Satañca dhammo na jaraṁ 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: “Jīranti ve rājarathā sucittā,
“The fancy chariots of kings wear out,
SN3.3:2.2: Atho sarīrampi jaraṁ upeti;
and this body too gets old.
SN3.3:2.3: Satañca dhammo na jaraṁ upeti,
But goodness never gets old:
SN3.3:2.4: Santo have sabbhi pavedayantī”ti.
so the true and the good proclaim.”

dhp160:1: Attā hi attano nātho,
Self is indeed the lord of self,

Would it be grammatically possible to say “One is indeed one’s own lord”? It sounds rather … un-Buddhist otherwise. :thinking:

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 mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

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 kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Is this phrase “due to loss of focus” present in the original Pali text?

dhp189:3: Netaṁ saraṇamāgamma,
By going to that refuge,
dhp189:4: sabbadukkhā pamuccati.
you’re not released from suffering.

Should be “released from all suffering”. Such a refuge may certainly release you from some suffering, but the Buddha says there’s something better.

Again at Dhp 192:4 as well as Dhp 361:6.

dhp203:1: Jighacchāparamā rogā,
Hunger is the worst illness,
dhp203:2: saṅkhāraparamā dukhā;
conditions are the worst suffering,
dhp203:3: Etaṁ ñatvā yathābhūtaṁ,
For one who truly knows this,
dhp203:4: nibbānaṁ paramaṁ sukhaṁ.
extinguishment is the ultimate happiness.

Probably period at the end of line two instead of comma.

Dhorayha is usually translated “behemoth”, except in Dhp 208:3 where it’s a “mammoth”.

Translation for purindada:

  • SN 11.12:2.1 Purindada, the Firstgiver (with comma)
  • SN 11.13:8.1 Purindada the Firstgiver (no comma)
  • DN 20:14.10 Purindada the Fortbreaker

In DN 3:1.15.10 both translation and comment have been changed. The comment reads now:

The words for “teak” (sāka) and “sal” (sāla) 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 “teak” cannot be right because it doesn’t grow so far north, then it says harvesting teak was their primary source of wealth.


Should mean “a sick man” (DN 14).

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We were going through MN28 and and MN140 and noticed the inconsistency of translation of

Evametaṁ yathābhūtaṁ sammappaññāya disvā ******dhātuyā nibbindati, *****dhātuyā cittaṁ virājeti.

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 @brahmali’s rainbows. I am just a humble messenger)

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