Isnāt the English for that bit included in the English of the next segment? Itās not uncommon for the English segments to not match the Pali segments exactly. This is probably a case where the Pali should not have been split into different segments.
Yes, but I thought your format is English+Pali, then English+Pali
Sorry, Iām not understanding. Can you say it in a different way?
Are you suggesting that the phrase āBut take a learned noble discipleā should be split off and put into itās own segment in 9.1?
Yes, 
so as to maintain the purpose of having two languages aligned.
MN82:42.34: DhÄ«ro ca na vedhati phassaphuį¹į¹ho.
while the attentive donāt tremble at the touch.
DhÄ«ro is singular here, so ādoesnāt trembleā.
dhp28:5: Pabbataį¹į¹hova bhÅ«maį¹į¹he,
as a wise man on a mountain top
dhp28:6: dhÄ«ro bÄle avekkhati.
beholds the fools below.
Here, dhÄ«ra has been translated as āwiseā, while elsewhere it has been changed to āattentiveā.
In Dhp207:5 dhÄ«ra is translated āsageā; and again in Dhp193:3.
MN6:9.1: Äkaį¹ kheyya ce, bhikkhave, bhikkhu: ācatunnaį¹ jhÄnÄnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹hadhammasukhavihÄrÄnaį¹ nikÄmalÄbhÄ« assaį¹ akicchalÄbhÄ« akasiralÄbhÄ«āti, sÄ«lesvevassa paripÅ«rakÄrÄ« ā¦peā¦ brÅ«hetÄ suƱƱÄgÄrÄnaį¹.
A mendicant might wish: āMay I get the four absorptionsāblissful meditations in the present life that belong to the higher mindāwhen I want, without trouble or difficulty.ā So let them fulfill their precepts ā¦
Elsewhere āin the present lifeā has become āin this very lifeā.
In AN3.69 in segments 6.1 and 7.5, the person in question āsuffers in the present lifeā, while further down, āin this very life theyāre happyā, and they are also āextinguished in this very lifeā (segments 14.2/14.3 and 15.11/15.12).
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The river Aciravatī is usually spelled with a long ī, except for in AN6.62:2.1.
The term diį¹į¹hadhammasukhavihÄrÄya is usually translated āblissful meditation in the present lifeā, with a few exceptions:
- AN1.576-582:1.4 has āhappy abiding in the present lifeā
- AN6.29:4.4 has āblissful meditation in this very lifeā
- SN54.12:10.1 has the related term diį¹į¹heva dhamme sukhavihÄrÄya which is translated āblissful meditation in this very lifeā
- SN17.30:1.6 has the plural form, āblissful meditations in this very lifeā
- SN47.8:4.1 and 8.1 have the same.
ja17:1.2: yadÄ vÄyati mÄluto;
it is cool whenever the gales blow.
MÄluto is singular, so āthe gale blowsā; unless of course you take it as poetic license.
Usually pÄsÄdika is translated āimpressiveā, but in the combination pÄsÄdika pasÄdanÄ«ya, it is āinspiringā, and pasÄdanÄ«ya is āimpressiveā (AN4.36:1.8, Ud1.10:5.1, Ud5.6:13.3, MN89).
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MN 118. Annotation:
āMental processesā are said to be āperception and feelingā (MN 44:14.1, SN 41.6:1.7). The āfeelingsā include include rapture and bliss. āPerceptionā in meditation includes the ālightā (MN 128:28.2) or āformsā (MN 77:23.14) often experienced by meditators at this point. Later texts call this a nimitta , a āsignā that the mind is becoming subtle and the hindrances quiet as the meditator nears absorption.
There are two āincludeā.
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Normally, the gods called paranimmitavasavattÄ« are translated as āthe gods who control what is imagined by othersā; however in DN20:18.6 (where everything is a bit abbreviated) they are āthose who delight in the Creations of Othersā. Perhaps this is a leftover from earlier times.
Sorry, just noticed this information. I noticed this error when I was testing generating a new publication three days ago. It has been fixed. 
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AN10.73:2.1: Imesaį¹ kho, bhikkhave, dasannaį¹ dhammÄnaį¹ iį¹į¹hÄnaį¹ kantÄnaį¹ manÄpÄnaį¹ dullabhÄnaį¹ lokasmiį¹ dasa dhammÄ paripanthÄā
Ten things are roadblocks for ten likable, desirable, and agreeable things that are rare in the world.
āTen things are roadblocks for these (imesaį¹) ten likable, desirable, and agreeable things that are rare in the world.ā
Similarly in segments 2.3, 3.1, and 3.3.
It seems the formula about alcohol consumption has been amended, but there are some inconsistencies.
Obviously you have changed your mind, compared to this essay, where ābeerā is the translation for thusodaka, and it is now the translation for surÄ. Thatās not actually an inconsistency, but I just noticed and was wondering why.
Thereās a real inconsistency now: The term surÄmerayamajjapamÄdaį¹į¹hÄnÄ has usually become ābeer, wine, and liquor intoxicantsā, except for in DN33:2.1.25, where it is ābeer, wine, and liquor which are a basis for negligenceā.
Found something else:
AN3.108:1.4: SurÄmerayapÄnassa, bhikkhave, paį¹isevanÄya natthi titti.
beer, wine, and liquor,
The Pali doesnāt say surÄmerayamajja, but surÄmerayapÄna, so ādrinking beer and wineā.
I think there was at least five Ā«Those whose notion is otherwise have a wrong notion. āĀ» in MN 136. Space between the period and quotation mark.
In AN3.100, āsmall bowlā has been changed to āmugā in segment 4.1, but not in 4.3 and 4.6.
The Pali term kibbisa has various translations:
- AN4.184:5.1 depraved
- AN4.184:5.5 criminal
- AN4.184:5.6 (abbreviated)
- AN4.184:9.1 corrupt
- AN4.184:9.4 criminal
- AN4.184:9.6 (abbreviated)
- AN10.39: a crime
- SN2.30 (kibbisī) sinner
- MN7 criminal
AN4.54:3.3: bhariyÄ khvassa hoti pÄį¹ÄtipÄtÄ paį¹iviratÄ adinnÄdÄnÄ paį¹iviratÄ kÄmesumicchÄcÄrÄ paį¹iviratÄ musÄvÄdÄ paį¹iviratÄ pisuį¹Äya vÄcÄya paį¹iviratÄ pharusÄya vÄcÄya paį¹iviratÄ samphappalÄpÄ paį¹iviratÄ anabhijjhÄlunÄ« abyÄpannacittÄ sammÄdiį¹į¹hikÄ sÄ«lavatÄ« kalyÄį¹adhammÄ vigatamalamaccherena cetasÄ agÄraį¹ ajjhÄvasati anakkosikaparibhÄsikÄ samaį¹abrÄhmaį¹Änaį¹.
But the wife doesnāt kill living creatures, steal, commit sexual misconduct, or lie. She doesnāt use speech thatās false, divisive, harsh, or nonsensical. And sheās contented, kind-hearted, with right view. Sheās ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.
Isnāt ālyingā and āusing speech thatās falseā a duplication? The Pali has only one musÄvÄdÄ paį¹iviratÄ.
Many translations for gocaraāobviously a word can have different translations in different contexts, but in this case I am not sure it is all intentional. I list all that I can find for comparison:
- pasture (e.g. AN11.17)
- territory (e.g.SN47.6)
- samÄdhismiį¹ gocara: meditation subject (e.g. SN34.6)
- range (e.g.SN48.42)
- verbal use: graze, hunt (e.g. SN35.240)
- alms (e.g. MN36)
- domain (e.g. Dhp92)
- resort (e.g. Thag1.92)
- habitat (e.g. Dhp11)
āHabitatā seems to be the latest replacement for āpastureā, but only in very few places.
In Thig15.1, ghaį¹ika is a ābowlā in segment 23.4 and a āpotā in segment 24.3.
In MN5, kaį¹sapÄti has been changed from ābronze dishā to ābronze cupā, except for segments 4.5 and 29.4, where a ādishā remains.
āIndividualā is normally the translation for either purisapuggala or paccatta. In the following cases, it is used for Pali puggala:
- DN28
- AN5.250
- MN17
- AN6.44:18.3
- AN10.75:27.3
- DN2:91.2, 91.3
- AN6.46
- MN73:21.2
- SN12.70
- MN12
- MN77
- DN33:1.10.79
- SN52.20
- SN52.14
- AN6.70
- AN6.2
- AN10.22
- AN10.97
- AN10.21
- AN5.23
- MN6
- AN3.101
- SN16.9
- SN51.11
- AN5.28
- AN9.35
- Kp6
- Snp2.1
- DN11
- MN119
- DN34
or without a specific noun in Pali:
- AN3.50
- AN5.103
- MN57
- DN12
- DN2:72.2
- MN39
- DN10
I am not saying these are all wrong, just wondering whether or not this was the intention.
AN4.93:4.3: evamevaį¹ kho, bhikkhave, tena puggalena tesaį¹yeva kusalÄnaį¹ dhammÄnaį¹ paį¹ilÄbhÄya adhimatto chando ca vÄyÄmo ca ussÄho ca ussoįø·hÄ« ca appaį¹ivÄnÄ« ca sati ca sampajaƱƱaƱca karaį¹Ä«yaį¹.
In the same way, in order to get those skillful qualities, that mendicant should apply intense enthusiasm ā¦
Should be āthat personā instead of āthat mendicantā.
Thig14.1:28.4: SaĆ±Ć±Ä mÄnusikÄ niratthikÄ.
the perception āhumanā is pointless.
āHumanā should be in single quotes. Itās inside a quote.
So at AN 5.88, there is a rather important mistake. Segment 2.5, reads:
They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.
TathÄrÅ«pÄssa dhammÄ bahussutÄ honti dhÄtÄ vacasÄ paricitÄ manasÄnupekkhitÄ diį¹į¹hiyÄ appaį¹ividdhÄ
So here diį¹į¹hiyÄ appaį¹ividdhÄ is rendered as ācomprehending them theoreticallyā.
At segment 4.5, the opposite, suppaį¹ividdhÄ, is rendered in the same way:
They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.
TthÄrÅ«pÄssa dhammÄ bahussutÄ honti dhÄtÄ vacasÄ paricitÄ manasÄnupekkhitÄ diį¹į¹hiyÄ suppaį¹ividdhÄ
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Oooiiiiiiiiiiiiiiiii ā¦ and I have exactly the same! 
Thank you so much for finding it!
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The phrase abhikkantataraƱca paį¹Ä«tataraƱca (or related) is sometimes translated ābetter and finerā (e.g. DN2), sometimes only āfinerā (e.g. MN79), or sometimes only ābetterā (e.g. AN10.99), sometimes also āthe finestā (e.g. AN4.100); or, in DN11, itās āare our superiorsā.
At the end of a sutta, when a Dhamma talk is praised by a listener, abhikkanta is usually translated āexcellentā. Perhaps it should be made consistent?
By what do the creatures who live off the earth
Kiį¹ bhÅ«tÄ upajÄ«vanti,
sustain their life?ā
Ye pÄį¹Ä pathavissitÄāti.
SN 1.80
Should be āon the earth,ā as it is in the answer portion of the poem. Unfortunately!! I was looking forward to the answer!
Weāve come to ask the Buddha;
Bhavantaį¹ puį¹į¹humÄgamma,
how are we to understand this?ā
kathaį¹ jÄnemu taį¹ mayanāti.
SN 2.4
Although there are parallel lines that read āBhagavantaį¹ puį¹į¹humÄgammaā in the suttas, here it reads differently. Should be āsirā(?) rather than āBuddha.ā Interestingly, āBhagavantaį¹ā is hypermetrical if we donāt scan for resolution, whereas āBhavantaį¹ā is naturally metrical. Perhaps it is a more original reading, but who knows 
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MN79:18.1: āAto kho te, udÄyi, bahÅ« hi bahutarÄ devÄ ye imesaį¹ candimasÅ«riyÄnaį¹ ÄbhÄ nÄnubhonti, tyÄhaį¹ pajÄnÄmi.
āBeyond this, UdÄyÄ«, I know very many gods on whom the light of the sun and moon make no impression.
Either āthe light makes no impressionā or āthe lights make ā¦ā.
Ekantasukha is sometimes translated āperfect happinessā (MN79, MN14, AN10.46, AN10.216), sometimes āexclusively happyā (DN9, AN3.23, AN4.233, AN4.234, MN57), sometimes āexclusively pleasantā (MN12), and sometimes āexclusively pleasurableā (SN22.60, SN14.34).
Also, in MN79:20.1 (and further down), paį¹ipadÄ is translated āpathā, while usually it is āpracticeā.
Ajahn @Brahmali used Ā«MahÄsÄį¹ ghikaĀ» in the essay/guide to the vinaya while Bhante Sujato used Ā«MahÄsaį¹ ghikaĀ» in his AN and Sutta essays/guides. Ā«MahÄsaį¹ ghikaĀ» was also used in the Sanskrit and Chinese MahÄsaį¹ ghika vinaya sections. I think both can be used, but I figured I could say something about it.
After I made a donation to suttacentral I got redirected to this page. It said Ā«May the merit of you kind offeringĀ». I was wondering if it should be Ā«of yourĀ» instead. I also saw that the dhammapada verse was not the same as Bhante Sujatoās translation. So Iām wondering if that is an older version of his translation and should be updated or if itās just someone elseās translation.
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Ajahn @Brahmali, thank you for the great weekend and Dhamma sharing on 22 Dec 2024 here in Singapore. I looked into this after speaking with Bro. Paul who brought up this point.
From the description, the SuttaCentral PÄli text used is from the MahÄsaį¹ gÄ«ti Tipiį¹aka Buddhavasse ed. (Burmese edition, certified in the 1954-1956 sixth Burmese council).
Upon cross-checking with Bhikkhu Bodhiās translation, he makes a point about these specific words in footnote 1094 on page 1734 of his Anguttara Nikaya book:
The Burmese edition reads here diį¹į¹hiyÄ appaį¹ividdhÄ, ānot penetrated by view,ā which seems a learned ācorrectionā to a stock formula. Otherwise we would have expected an adversative conjunction, such as ca or ca pana, to prepare us for the variation on the usual reading. The Sinhala edition (Buddha Jayanti Tripitaka Series, printed ed.) and English PTS edition have the familiar diį¹į¹hiyÄ suppaį¹ividdhÄ, which I follow.
Bhikkhu Bodhi also renders the text as:
such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view.
Therefore, would Bhante Sujatoās English rendering actually be correct if we consider Bhikkhu Bodhiās point above?
[Edit: 25 Dec 2024, 20:03SGT] Checked the PTS edition from 1896 edited by Prof. E. Hardy, and it does indeed read as Bhikkhu Bodhi says.
Also checked tipitaka.org for the Chaį¹į¹ha Saį¹
gÄyana Burmese edition, and it matches the text on SuttaCentral.
Thank you
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