In AN4.202:2.2, we have
It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless.
A few sentences later, we get
It’s 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 Pāli word is muṭṭhassati, but it is not consistently translated in that sutta.
The term anuttaresu vimokkhesu pihaṁ is translated “longing for the supreme liberations” in MN44 and “yearning for the supreme liberations” in MN137.
And the sentence Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ is translated “Nursing such a longing for the supreme liberations gives rise to sadness due to longing” in MN44 and “When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning” in MN137.
iti94:2.1: “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
iti94:2.1: “Mendicants, 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: “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
MN138:3.1: “A 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 yathā yathāssa where MN138 has yathā yathā), while the translations differ quite a bit.
Also for the following sentence, Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti, the translations differ:
Iti94: “When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”
MN138: “When this is the case, there is no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”
The sentence bahū(pa)kārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā is translated “Sir, Mahāpajāpati has been very helpful to the Buddha. She is his aunt who raised him, nurtured him, and gave him her milk” in AN8.51 and “Sir, Mahāpajāpati was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk” in MN142.
Parallel words with different English renditions… likely a translation change that was not corrected in both places…
Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.
And they don’t 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 …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart.
The term sakkāyasamudayagāminī paṭipadā is translated “the practice that leads to the origin of substantial reality” in SN22.44 and “the way that leads to the origin of substantial reality” in MN148.
For the opposite, sakkāyanirodhagāminī paṭipadā, we find “practice” in MN44, SN22.44, SN22.105, and AN4.33, and “way” only in MN148.
As far as I can see, sammāsaṅkappa has always been translated as “right thought”, so I am surprised to see it as “right intention” in MN149:10.2. Oh … and a search reveals it’s also at DN34:2.3.115 (where we also find “wrong intention”).
Normally, the external sense spheres are “sights, sounds, smells, tastes, and touches”; but in a number of cases we find “odor(s)” and “flavor(s)” 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.
In the comment at SN12.2:1.2 it says:
We find “analysis” discourses for …
kamma ([mn136](), [mn137]())…
The kamma discourses are MN135 and MN136, not MN136 and MN137.
There are actually more cases where the gods are imagining: AN3.70:18.3, SN5.7:2.4 and 3.4, Thig8.1:2.4 and 3.4, and Iti95:3.2.
In the eight dimensions of mastery, we find the phrase: ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is usually translated: “Mastering them, they perceive: ‘I know and see.’”; except for AN1.394-574, where it is “Mastering them, they are aware that: ‘I know and see.’”
Iti introduction
«Asaṅga»
SN preface
«Asanga’s»
Maybe the SN preface should also have a dot over the «n» like the Iti introduction.
SN 2.17:3.1 note
«Yogācārabhūmi»
SN preface, MN 57:2.1
«Yogacārabhūmi»
Iti introduction
«Yogacārabhūmiśāstra»
SN 2.17:3.1’s note has «Yogā» while the others use «Yoga».
Broken hyperlinks in notes:
DN 15:35.1 and MN 77:22.1
«AN:8.66»
Colon instead of a space after «AN».
MN 37:2.2
«SN 35:80.1»
Don’t know what this should change to.
MN 134:2.1
«SN 2:2.15»
I think this should be SN 2.15.
MN 64:16.2
«SN 48:16»
SN 22.71:1.2
«SN 18:21 and SN 22:91.»
SN 22.72:1.2
«SN 18:22 and SN 22:92.»
SN 35.140:1.1
«SN 22:18–20»
MN 4:35.4
«SN 12:47, […] AN 3:55, AN 3:59, AN 4:184, AN 6:52, AN 7:47, AN 10:119, AN 10:167, AN 10:177»
I think these should change the colons to periods.
SN 14.1:1.2 note
«states of matter ((SN 14.30–39)»
Should remove one of the opening parentheses.
Dhp 268:1 note
«(‘sage”)»
MN 38:30.1 note
«(‘commits to, holds on to”)»
MN 116:6.2 note
«(‘strong-tooth”)»
The opening quotation mark should be a double quotation mark.
SN 3.5:1.4 note
«( ātmarakṣā)»
MN 56:3.12 note
«( Tattvārthasūtra 6.1–2)»
MN 56:12.2 note
«( Mahāvīra)»
MN 146:14.2 note
«( SA 276»
Space after the opening parenthesis should be removed.
SN 20.3:1.2 note
«Narasiṁha Purāṇa 54.22 )»
Space before the closing parenthesis should be removed.
Snp 3.10:16.2
«wrongdoer»
DN 26:10.10 note
«wrong-doer»
DN 27:19.7 note
«wrong-doers»
Hyphen vs no hyphen in «wrongdoer(s)/wrong-doer(s)» if only one of them should be used.
MN 130:10.1 note, Dhp 126:2
«evil-doers»
Ja 50:1.1, Iti introduction
«evildoers»
Dhp 15:2, Dhp 17:2, AN 6.45:18.1, AN 6.45:20.1
«evildoer»
Hyphen vs no hyphen in «evildoer(s)/evil-doer(s)» if only one of them should be used.
Iti introduction
«the Queen» and «the queen» are used. If all three should use either «the Queen» or «the queen».
Iti 43:2.1, Iti 43:2.2, and Iti 43:2.3 have the same Pali as Ud 8.3:3.1, Ud 8.3:3.2, and Ud 8.3:3.3 but they are translated differently.
AN, Dhp, Ud, and Thag start their prefaces with just «Preface»
DN has «Preface to Long Discourses»
MN has «Preface to Middle Discourses»
SN has «Preface to Linked Discourses»
These use italics on «x Discourses»
Iti has «Preface to the Itivuttaka»
Snp has «Preface to the Suttanipāta»
Thig has «Preface to the Therīgāthā»
These use «the» which DN, MN, and SN didn’t, and they don’t use any italics.
MN introduction
«as all of the Buddha's teachings depict different aspects of the wisdom that stems from awakening.»
Ud introduction
«with floods threatening people's lives and homes.»
SN 2.29:4.1 note
«Sakka's orders»
Straight apostrophes.
In AN7.32, AN7.33, AN7.34, and AN7.35, bhikkhu is translated “mendicant trainee”, although there is no sekha in the Pali.
SNp1.1:16.1: Yassa vanathajā na santi keci,
SNp1.1:16.1: No snarl grows in them at alll,
“Alll” with 3 “l”! 
There is a typo in the blurb for AN4.183
What we say should never go beyond what we know; but it must also be meanungful.
The line sabbesu bhūtesu nidhāya daṇḍaṁ appears in five places: Mn86:6.7, Thag16.8, Dhp142:3, Snp1.3:1.1, and Snp2.14:20.3. Each time, daṇḍa is translated “violence”, except for Snp1.3, where it is “arms” (and there are other small differences, probably to fit the context).
SNp1.3:13.3: Ete aladdhā anavajjabhojī,
SNp1.3:13.3: but failing to find them, eating blamelessly,
Should start with a capital, “But …”. The preceding sentence closes with a period.
SN22.48
There is a rogue ‘is’ in the verse below.
Likely a missed translation line change in SN 36.7
As they do so, they give up the underlying tendency for greed for the body and pleasant feeling.
…
As they do so, they give up the underlying tendency for repulsion towards the body and painful feeling.
…
As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.
In AN4.30, there is a typo (extra word) in the line “Even those those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism didn’t imagine that these four footprints of the Dhamma should be criticized or rejected.”
Thank you
There is a missing closing bracket in the note at MN106:10.3
The formula seems to have a shared among different sectarian groups, like the similar reflection above (MN 106:8.2.
SNp1.9:18.3: Kismiṁ kubbati santhavaṁ;
SNp1.9:18.3: What does it get close to?
Segment should start with opening double quote mark.
SNp1.9:27.1: Anomanāmaṁ nipuṇatthadassiṁ,
SNp1.9:27.1: Behold him of peerless name who sees the subtle meaning,
SNp1.9:27.2: Paññādadaṁ kāmālaye asattaṁ;
SNp1.9:27.2: giver of wisdom, unattached to the realm of sensuality:
SNp1.9:27.3: Taṁ passatha sabbaviduṁ sumedhaṁ,
SNp1.9:27.3: see him, the all-knower, so very intelligent,
SNp1.9:27.4: Ariye pathe kamamānaṁ mahesiṁ.
SNp1.9:27.4: the great seer treading the noble road.”
This verse in Snp1.9 is nearly identical with SN1.45, the only difference being the closing quote ti in SN1.45:1.4: Ariye pathe kamamānaṁ mahesin”ti.
The translation of SN1.45 is:
“Behold him of peerless name who sees the subtle meaning,
giver of wisdom, unattached to the realm of sensuality:
the all-knower, so very intelligent,
the great seer treading the noble road.”
In both cases, the verse starts with “behold him”; but Snp1.9 repeats “see him” in the third line.
The Snp verse also adopts the closing quote from SN1.45, although the Pali doesn’t have it. The Pali has no indication that the speaker is changing at this point.
Ja 46
«Stories of Past Lives 48»
Should be «46».
Ja 126:1.1 starts with a quotation mark. Don’t know if it should be removed or one added at the end of Ja 126:1.4
Ja 126’s title
«The Mark On the Sword: a Past Life Story»
All the other Jatakas I saw used «x: a past life story», no capitalization after the colon.
Broken links in notes:
SN 12.64:2.1 note
«AN 3.76], [AN 3.77.»
MN 42:2.1 note
«(NOTE TO [Bu Pj 1:4.18)»
Snp 3.11:28.4 note
«mn86:6.15]()»
SN 10.5:10.3 note
«mn86:6.15]()»
«Rig Veda» is used in the notes.
«Ṛg Veda» is used in the DN General Introduction (A Reader’s Guide to the Pali Suttas) and in the SN Introduction.
«Rig» vs «Ṛg» if these are talking about the same thing.
The DN General Introduction also has «three Vedas: Ṛg, Sāma, and Yajur» in case «Ṛg» should change to «Rig».
DN 20:13.2 note
«Upanishads»
I think this was the only place that used «sh» instead of «ṣ» in «Upaniṣad(s)».
Snp 3.10:8.4 note
«nonsensical. the commentary»
Should be «The» or the period has to change to a comma.
Snp 3.10:8.4 note
«The parallel at DA 30:104»
I think it’s currently DA 30:303 on SC. But after the DĀ structure is updated on SC and the DĀ goes from legacy translations to Bilara in the future it might be something like DA 30-4:104.1.
MN 64:16.1 note
«“Released in heart“»
The quotation mark after «heart» should be a closing quotation mark.
DN 22:2.6, MN 10:4.6, MN 62:26.3, MN 118:18.3, MN 119:4.5, AN 10.60:13.6
On GitHub these have the whole body.’",.
No space after the closing single quotation mark.
MN 62, 118, and 119 and AN 10.60 have «whole body.’They practice» on SC because of this. No space between the quotation mark and «They».
SN 35.91:4.1 and MN 49:25.2 also don’t have a space before the straight double quotation mark on GitHub, but it doesn’t affect the translations on SC.
AN 4.106’s title
«Mangoes (2nd)»
Suttaplex title
«[Mangoes (2nd)]»
Remove the brackets in the suttaplex title if they should match.
Apaṇṇakasutta
MN 60’s title
«A Sure Bet»
AN 3.16’s title
«Sure Bet»
Same Pali but their titles were a little different.
Both of their suttaplex cards have the title «Unfailing» if they should be updated.
AN’s Apaṇṇakavagga is translated as «The Chapter on Unfailing» but inside AN 4.71-80 it’s translated as «8. Sure Bet»
Ja’s Apaṇṇakavagga is translated as «Guaranteed» but inside Ja 1-10 it’s translated as «Sure Bet»
Maybe AN should update the chapter name on SC if it affects what the chapter is called in the book.
SN 42.6:2.2
oh! they lift them up
Should be «They».
MN 88:4.5
«an while»
Should be «a».
SN 16.12:1.10 note
«This kind of “both A and not A” statements are»
Unsure if it should be «These kinds».
SN 22.86:7.12
Should begin with a double quotation mark, but maybe there should also be an ellipsis after the quotation mark like how segments 7.10 and 7.11 start with «“…»
SN 22.86:8.4
Should begin with a double quotation mark.
«(un)skillful» vs «(un)skilful»
Most places used «unskillful» and «skillful».
Some places used «unskilful» and «skilful»:
Ja 55:1.3, Ja 56:1.3, SN 1.35:8.4, MN 41:7.1 note, MN 141:26.1 note, SN 7.9:16.4 note, and Dhp introduction.
SN 11.12:3.1 note
«an epithet of Indra. |»
I think the «|» should be removed since there’s nothing after it.
The URLs don’t contain a valid segment so they take you to the beginning of the suttas linked.
MN 141:24.2 and DN 22:21.5 note
«MN 9:64–66.7»
I think this should also change to something like «MN 9:64.1–66.7»
DN 14:2.18.35 note
«MN 9:52–54.7»
I think this should also change to something like «MN 9:52.1–54.7»
SN 7.9:2.2 note
«omits a passage from Snp 3.4:3.1–14.1.»
I’m not sure if «–14.1» is correct or if it should be «–13.1» instead.
MN 12:10.1 note
«Explained in detail at MN 115:12.1–17.»
I think it should end with «–19.11.» or «–17.6.»
SN 35.152’s title
«What’s the goal of the spiritual life?»
Maybe the first letter in «goal», «spiritual», and «life» should be capitalized.
SNp1.12:4.1: Aññāya sabbāni nivesanāni,
SNp1.12:4.1: Understanding all the planes of rebirth,
SNp1.12:4.2: Anikāmayaṁ aññatarampi tesaṁ;
SNp1.12:4.2: not wanting a single one of them,
SNp1.12:4.3: Sa ve munī vītagedho agiddho,
SNp1.12:4.3: Truly that sage freed of greed
SNp1.12:4.4: Nāyūhatī pāragato hi hoti.
SNp1.12:4.4: need not swim, for they have reached the far shore.
Either period at the end of line 2 or start line 3 with small letter. Probably the second, as otherwise the first sentence is not completed.
AN8.10 ends with the same verses as Snp2.6. They are translated identically, except for the last line. This is
make an end of suffering
in AN8.10, and
you’ll make an end of suffering
in Snp2.6.
In SN22.48 there appears to be a typo. The English sentence in the description of the five grasping aggregates says “which is accompanied by defilements and is fuels grasping:”. The term “is fuels grasping” doesn’t sound grammatically correct so I wonder if that’s a typo or if it is correct and it’s an idiomatic form of speech in the Pali version.
2 posts were split to a new topic: Empty spans are taking up space when there is Pali and no English
MN80:2.3: Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi:
MN80:2.3: and expressed this heartfelt sentiment:
Bhagavato santike (“in the Buddha’s presence”) is missing in translation.
This is a vinaya one for Ajahn @Brahmali kd1:63.2.6
63.2.3 Soon afterwards that dragon was sharing a remote dwelling with a certain monk. After getting up early one morning, that monk did walking meditation outside. When the monk had left, the dragon relaxed and fell asleep. As a result, the serpent filled the whole dwelling, its coils even protruding from the window.
Our dragon seems to have taken a second-shape shift into a serpent at kd1:63.2.6
I couldn’t resist this meme. 
