Bless us with your sparkling love 💖 let us know any mistakes and typos

[BugzNZ]

So whilst the brains trust discuss Pali and esoteric mistakes and etymology I believe there is a typo in MN97! “Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, got up from his seat and left while there was still more left to do. Not long after Sāriputta had leave, Dhanañjāni passed away and was reborn in the realm of divinity”. Should this perhaps be “left”? or perhaps “taken leave”? Profound and earth shattering, I know, could change how Buddhism is viewed for eons!

[saavaka]

Footnote at SN12.1:5.1 translates bhava as ‘existence’, but the text uses ‘continued existence’.

SN40 description: ‘In the last two discourses, he visit the heavens’ should be ‘In the last two discourses, he visits the heavens’

[sujato]

@BugzNZ

Profound and earth shattering, I know

Indeed, most of my work is!

@saavaka

Footnote at SN12.1:5.1 translates bhava as ‘existence’, but the text uses ‘continued existence’.

SN40 description: ‘In the last two discourses, he visit the heavens’ should be ‘In the last two discourses, he visits the heavens’

Thanks for these two (the first one should be SN 12.2:51 btw)

@sabbamitta

With respects to this thread, I find still these instances of a “worthy man” for ambho purisa: DN9:37.3 and DN19:37.3.

Thanks. And I’ve changed this again, to “my man”.

@sabbamitta

There ara also a few instances of “good people” (not sure where the plural comes from here): SN55.12:1.4, AN3.70:3.4 and 3.10, AN10.176:2.3.

thanks, fixed and use singular.

@WayChuang

As I understand the sutta, the king’s retinue claim it is alright for Buddhist monastics to accept money and Chief Maṇicūḷaka contradicts them.

You’re right, thanks.

@Pasanna

khandhā saṅgahitā

Thanks.

@sabbamitta

cātuyāmasaṁvarasaṁvuto

Thanks

@sabbamitta

I believe some sort of flute is still lacking in translation (for vaṁsa).

Indeed, use “pipes” (“flute” is too pleasant for the context!).

@sabbamitta

When it’s about the pure birth of Brahmins, the term saṁsuddhagahaṇiko is usually translated “of pure descent”, but in AN5.192:5.1 and 13.2 we find “coming from a clean womb”.

This is an interesting one. The term gahaṇa is not found in Sanskrit in this sense, but seems related to Satapatha Brahmana graha, a “vessel” or “receptacle” for the soma in the rite. Thus the idea is “stemming from a clean vessel”, i.e. the mother. It’s kind of icky, but that’s the point.

“Descent” is inaccurate.

@Paliaudio.com

AN 10.104 “consider an individual who who has right view,”

Thanks.

[sabbamitta]

Not sure which ones of these have already been mentioned before; I still find some cases where mātugāma is translated as “female”:

• SN17.21:0.3
• SN37.4:1.3
• SN37.1:0.3
• AN3.131:1.3
• AN10.213:0.3
• AN2.61:1.4

---

In AN5.229, pañcime is translated “these five” in segment 1.1, while in segment 2.1 “these” is missing. The same again in AN5.230.

---

SN16.10:4.5 has the note:

For “lady” (mātugāma), see note on sn37.3:1.1.

However, the note at SN37.3:1.1 only says:

Here the Buddha expresses empathy for the lot of women in the culture of his times.

Oh! It seems the note on mātugāma is at SN37.1:1.1.

[Beaver]

sc_bilara_data/translation/no/site/interface_translation-no-site.json

«Når mulig kan du se transaksjoner og brukergrensesnitt på valgt språk»

The English version ended with a period if this should also have a period.

«transaksjoner» should probably change to «oversettelser». «transaksjoner» is a translation of «transactions», which was a typo that was fixed in the English version:

@Snowbird

Should “transactions” be “translations”? If it’s wrong, that means we have to change 19 interface translations

Ajahn @Brahmali could maybe chime in if he thinks it should be something else than my suggestion. And while he has been tagged I could say that the Bu Vb 2 Introduction has «Bu Pc 8 is an notable rule» which should probably change to «a» unless it has already been changed.

[sujato]

@sabbamitta

I still find some cases where mātugāma is translated as “female”

Thanks, I’ve fixed these and the others in this post.

@WayChuang

25 is rendered inconsistently in that sutta.

thanks.

@sabbamitta

Dhammā is translated “qualities” in DN14 and “teaching” in MN123.

use “teachings”, because the Buddha did in fact display his knowledge of their teachings. Also, rephrase as direct speech.

@sabbamitta

The Venerable of MN124 and Thag3.3 is spelled “Bakkula” in MN124 and “Bākula” in his Thag. Pali has bākula.

Hmm, I think it’s normally spelled Bakkula by BB, so let’s follow that. There’s a whole bunch of variants in Pali, Sanskrit, and translation. If we were to be truly faithful to the tradition, we would spell it differently each time: Bakkula, Vakkula, Bākula, Bākula, Vatkula, Bākuli, Nakula …

The standard derivation is, I think, dubious (“two families”). Perhaps it’s from bakula “Mimusops Elengi”, which is “said to put forth blossoms when sprinkled with nectar from the mouth of lovely women”. If correct, his birth was associated with fertility rites associated with the flowering of this tree. Anyway, that’s just speculation.

@sabbamitta

on the eighth day I became enlightened

@sabbamitta

that’s good in the beginning

@sabbamitta

MN125:10.1: āvuto nivuto ophuṭo pariyonaddho — veiled, shrouded, covered, and engulfed (the latter two are the same, both in Pali and English)

In this context, it is clear “obstructed” should be preferred for āvuta, because it’s compared to a mountain that’s in the way.

Use: “obstructed, hindered, swathed, and enveloped” with onaddhā, substitute “engulfed” with ophuṭa.

I’ve also gone thru the various uses of these terms and striven for consistency.

[sujato]

@Beaver

Wondered if SN 48.45-48 should have the same period placement as the others.

Indeed yes, I use British style, where period takes logical placement, i.e. it appears where a question mark would if it were a question.

@Beaver

Raising other’s children

Hmm, use Children of Others instead.

@Beaver

Cp 22:3.2 and some notes use «favored» without the «u». And «favor» was always used, never «favour» with a «u».

I think these should all be fixed. The problem, I grew up using Australian ( = British) spellings, but decided to use American for my translations, because its most common globally. Now I’m just confused.

Thanks for all these, these kinds of mistakes are difficult to pick up with search.

@Biljana

Instead of “found found” it should be “found solace.”

Indeed, thanks.

@Paliaudio.com

should be “makes merit”

Thanks.

@sabbamitta

Trade in weapons etc. has already been mentioned for wrong livelihood. Here we are at right livelihood.

yay, one less footnote!

@sabbamitta

I hope I could make my point clear.

Always, Sabbamitta!

@Beaver

SN 35.132:4.1
«“We must recite”»

Single quotation marks instead.

Thanks, also use “pray” for jappa.

@Beaver

Begins with a single quotation mark but doesn’t close it. Maybe close it at the end of segment 6.8.

Hmm, it looks like the close is in the truncated portion. I’ll do as you suggest.

@Beaver

AN 4.266:2.1 and AN 4.273:2.1 start with «They themselves» while AN 4.267-272 start the equivalent segments with an ellipsis, «… They themselves».

This is correct. Use ellipsis preferentially at the end of the previous segment, but add it at the beginning where there is no previous segment.

@Beaver

SN 35.206:1.2 has a period before the ellipsis which the others didn’t.

It’s a complete sentence, so use period.

Thanks for all these, I’ve adopted your suggestions.

@Asaf

The mahā version is usually the DN version

Indeed, I’ve fixed this now.

@sabbamitta

Elsewhere, these four are translated “saying you’ve seen, heard, thought, or known something, and you have”.

thanks

@keepcalmknowchange

The correction is that this occurs in Ud 4.8, not Ud 8.4

Thanks, peace to you too.

@AdrianMagno

I think the first sympathy in orange (verse 6.6) would need to be compassion? In line with the following verse 6.10.

Thanks

@faujidoc1

should be un meshes

Indeed. thanks.

@sabbamitta

In a note to AN5.174:12.4 it says:

BB has “heaven” here, which is the normal counterpart of niraya, hell. But the text has sugati, not sagga.

But earlier in the same sutta (segments 3.1 and 3.4), sugati is translated “heaven”.

Thanks, I’ve changed the translation. My understanding is that while sugati can be a synonym for “heaven”, technically it includes all “good destinations” including the human realm.

Meanwhile, I haven;t reviewed AN annotations, so there will be all kinds of mistakes there!

@Beaver

SN 11.18-20 are all called «Who Sakka Worships». I don’t know if SN 11.18 should have (1st), SN 11.19 (2nd), and SN 11.20 (3rd) at the end of the title.

Hmm, this must vary in different editions. In fact MS gives useful titles, so I’ll adopt these. The first one, interestingly, is “Homage of Householders”.

@Beaver

In SN 23 I saw some capitalize the «t» in «to» and some didn’t. And in SN 24 I saw some capitalize the «i» in «is» and some didn’t.

Hmm, tricky to standardize. Let’s see if I can regex it … hey it worked!

@Beaver

SN 24.46-69 is called «Etaṁmamādisutta» on the next and previous buttons instead of «This Is Mine, etc.»

I’ve alerted Hongda to this, he’ll look into it. Thanks for all these!

[HongDa]

Thanks @Beaver

I have fixed an issue that failed to extract the title from the sutta json files in some cases and will update it as soon as possible.

[Beaver]

Thank you for fixing it @HongDa

[Beaver]

Discourses Guide
«translated in Tibet over millenium ago.»

I think «millenium» should change to «millennium». Don’t know if there should be an «a» in front of «millennium».

«Central Asia» twice
«central Asia» once

Different capitalization of «central»

There was also a «central India» in that guide, and the notes of SN 22.1:9.2 and MN 1:3.1 use «central Asian» if they should change capitalization.

---

SN 1.33:19.1 note
«also at Ja 424:8. and»

Maybe change to «Ja 424:8.1» or change to <a href='https://suttacentral.net/ja424/en/sujato#8.1'>Ja 424:8</a> so it would say Ja 424:8, no period after 8, and have a valid segment in the url.

---

MN 31:1.1 note
«at MN 128:81»

I think it should be «MN 128:8.1»

---

Cp 20:4.4 note
«a muggara is used to beat died cloth.»

Maybe it should be «dyed».

---

The notes to DN 1:3.74.3 and SN 41.3:2.4
«Kd 1:1.8.8»

They should use «Kd 21:1.8.8» (thanks to Ayya @sabbamitta for noticing this).

Like all of the other vinaya URLs in your notes this uses «en/sujato» and not «en/brahmali». And the Milindapañha links use «en/sujato» instead of «en/kelly». So any url to the vinaya or Mil with a segment takes you to the beginning of their translation instead of the segment because «en/sujato» is used.

Fixing all of them manually would be way too much work. But there might not be an easy way to get the Mil links to go to «en/kelly» and the vinaya links to «en/brahmali» automatically either. So they should probably just stay as they are.

---

There are some URLs that don’t have a valid segment so they take you to the beginning of the sutta. If you think it could be worth updating them there are some suggestions below.

Snp 3.5:27.1 note
«This is defined at DN 5:14.»

I think DN 5:15 might be where it talks about the three modes and not DN 5:14.

I get that it would use «DN 5:15» since it’s talking about the entire 15th segment (DN 5:15.1–15.8), but because «sujato#15» in the url wouldn’t be a valid segment it would go to the beginning of DN 5.

If it uses [dn5:14]() in Bilara now maybe it could change to <a href='https://suttacentral.net/dn5/en/sujato#15.1'>DN 5:15</a> so it would take you to DN 5:15.1 instead of the beginning of the sutta, and would use «DN 5:15» in the note.

SN 40.10:1.1 note
«see too MN 37:15.»

<a href='https://suttacentral.net/mn37/en/sujato#15.1'>MN 37:15</a>

SN 27.1:1.9 note
«like the more common akkhāyati (SN 22.102:5)»

Unsure if it could change to «SN 22.102:5.1», or if it should be <a href='https://suttacentral.net/sn22.102/en/sujato#5.1'>SN 22.102:5</a>

SN 3.4:4.6 note
«This simile also employed at Dhp 2, Thag 17.3:28, and MN 91:8.4.»

<a href='https://suttacentral.net/thag17.3/en/sujato#28.1'>Thag 17.3:28</a>

DN 1:1.22.2 note
«for which see sasakaṇṇikā at Ja 535:76.»

<a href='https://suttacentral.net/ja535/en/sujato#76.1'>Ja 535:76</a>

DN 1:1.27.2 note
paṭimokka at Ja 524:10, Ja 513:6; paṭimukka at MN 38:41.11 etc.

<a href='https://suttacentral.net/ja524/en/sujato#10.1'>Ja 524:10</a>

<a href='https://suttacentral.net/ja513/en/sujato#6.1'>Ja 513:6</a>

I think Ja 513:6.2 (and Ja 513:7.2) might use «paṭimukka» like MN 38:41.11. So maybe «Ja 513:6»’s placement in the note should change.

The SN Introduction also had some segments that aren’t valid in some urls, plus the Kd ones also had no «en/brahamli» (or «en/sujato») in the urls.
DN 11:5, MN 95:13, MN 44:25, MN 128:28, MN 26:17, MN 47:16, DN 1:2 (twice), DN 11:81, DN 24:2, Kd 17:1.4, and Kd 15:8.2.

The SN intro also had some «right thought» instead of «right purpose». And there was «( SN 22.8: eso hamasmi)», space before the opening parenthesis.

[sujato]

@Beaver

notes of SN 22.1:9.2 and MN 1:3.1 use «central Asian» if they should change capitalization.

also these are inaccurate, the Aryan homeland is actually the Pontic–Caspian steppe, which is is SE Europe.

@Beaver

There was also a «central India» in that guide, and the notes of SN 22.1:9.2 and MN 1:3.1 use «central Asian» if they should change capitalization.

I think these are ok, they’re general descriptors rather than specific places.

@Beaver

Like all of the other vinaya URLs in your notes this uses «en/sujato» and not «en/brahmali». And the Milindapañha links use «en/sujato» instead of «en/kelly».

This is a bug, may I ask where are you seeing this? On the web they are correct.

@Beaver

If you think it could be worth updating them

Absolutely, yes.

@Beaver

since it’s talking about the entire 15th segment

We normally just bypass these complications and link to the start of the relevant passage. In this case, DN 5.15.1 is correct.

@Beaver

also had some «right thought»

I’ve fixed all those URL problems. Regarding the translation right thought vs. right purpose, I have also changed that. But in general, I have not been revising my introductions to keep up with the translations. Basically it would add a whole lot of extra time and complexity. So my plan is to complete the annotations project first, then revise everything and bring the Introductions up to date. That’ll take a few years!

Also, no need to give the full URL, just the segment numbers is fine, thanks.

@Beaver

“The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.”’”

Indeed yes.

@Beaver

Unsure if a double quotation mark should be added before «I’d».

no, it’s good as is.

@Beaver

Wondered if the double quotation marks should be removed from these segments since I think the Buddha keeps talking.

Hmm, this is a tricky one. Yes, the Buddha keeps talking. But the verses are clearly introduced as a separate text with their own tagline. I think I’ll leave it as is for now.

@Beaver

are complete

Use this one.

@Beaver

use a comma

Use the comma version.

@Beaver

«corrupted» vs «defiled»

corrupted

@Beaver

«irritable» vs «angry»

irritable (It’s impossible to keep these kinds of terms straight in every context. Still, in the same context we should!)

@Beaver

«free» vs «rid»

rid (vigata)

@Beaver

«intense» vs «extraordinary»

extraordinary

Ok, thanks so much for all these!

@sabbamitta

I am wondering if it should not be “turns back to name and form” instead of “from”? The same at DN14:2.19.2.

No, it’s ablative “from”.

@benmneb

this just seems unaustralian

I see what you did there

@sabbamitta

The contexts are similar, so I too first thought it’s an oversight, but it seems not.

Thanks for noticing!

@benmneb

some translation typos:

thanks for all these.

@benmneb

cheeky whitespace

lol

@Nevs4511

Little typo in the note - ‘opf’.

thanks

@Snowbird

I’m going to close some PRs done on the Github repository and include them here. Github isn’t really the right place to post them.

thanks

@sabbamitta

Mahāmatta should be “chief minister”

Thanks for all these.

@sabbamitta

it is hard to imagine a training for a stilt longhouse

Yes, it is perhaps an over-zealous use of a standard trope. Nonetheless, it is in the text, so I’ll restore the full phrase.

@sabbamitta

Elsewhere in the same sutta “the worthy Gotama” is called “Mister Gotama”.

Thanks for all these.

[Beaver]

@sujato

@Beaver

Like all of the other vinaya URLs in your notes this uses «en/sujato» and not «en/brahmali». And the Milindapañha links use «en/sujato» instead of «en/kelly».

This is a bug, may I ask where are you seeing this? On the web they are correct.

I’m on iOS 26.5 and use Safari, maybe that’s the reason it’s not working for me.

E.g. Mil 3.1.4:6.8 in Ja 60:1.2’s note:

E.g. Kd 2:27.3.1 in MN 5:12.2’s note:

[agilgur5]

@Beaver

I’m on iOS 26.5 and use Safari

I can reproduce it on Chrome 148.0.7778.167 & Firefox 151.0 for Android. The links have en/sujato for me too. They do redirect to the right place for me (Kelly, Brahmali).

[sabbamitta]

Akkhataṁ anupahataṁ is usually translated “healthy and whole”; in AN5.272:3.1 it is “unbroken and undamaged”.

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In AN6.55, vaya is generally translated “disappearance”, except for segment 22.4, where it is “fall”. Elsewhere it is mostly “vanish”.

SN23.20 has also “fall” throughout, as well as SN23.32:1.1, SN23.44:1.1, SN35.40:1.1, and Thag13.1:13.4. AN9.26 has “disappearance”.

---

The word saṅkappa has been changed to “purpose”, I think in the context of the noble eightfold path, but also elsewhere. However there are also a lot of cases where it is translated “intention”, and I am not sure if this is … intentional, or on purpose, or neither of the two.

For example paduṭṭhamanasaṅkappa is usually “malicious intention”, appaduṭṭhamanasaṅkappa is “loving intention”, theyyasaṅkhātaṁ is “with the intention to commit theft”, anāvilasaṅkappa is “unsullied intention”; and perhaps some more (and sometimes it’s also “intent” instead of “intention”).

The three terms nekkhammasaṅkappa, abyāpādasaṅkappa, avihiṁsāsaṅkappa (and their opposites) are sometimes still “thoughts”, and in DN33, the kusalasaṅkappā and akusalasaṅkappā are skillful and unskillful “intentions”.

And in many cases, “purpose” stands also for attha.

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Note on AN7.74:1.4:

The vocative brāhmaṇa is singular, but i must be used in a plural sense. The online BJT edition has brāhmaṇā.

Should be “but it must be used …”.

---

In DN22, the repeated sentence with samudayānupassī, vayadhammānupassī, samudayavayadhammānupassī is usually translated “observing the liability to originate, to vanish, and to originate and vanish”. Only in segment 13.10 it is “observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish”.

[WayChuang]

In the note at SN12.12:2.11, there is a missing opening bracket ‘(’.

Here “rebirth into a new state of existence in the future” occupies the link between consciousness and the six senses, where we normally find “choices” and “name and form”. The being who has been reborn is referred to as bhūta. For “name and form” as the individual growing from embryo to adulthood, see DN 15:21.2).

[Dana]

MN 131- 134:
One who keenly meditates like this,
Evaṁvihāriṁ ātāpiṁ,

I don’t quite see why you narrowed down the meaning of ‘vihāriṁ’ to meditation? The suttas encourage to:
Today’s the day to keenly work—
Ajjeva kiccamātappaṁ,
who knows, tomorrow may bring death!
ko jaññā maraṇaṁ suve;

That means more than just to meditate.

[arkiuat]

Typo in @cdpatton’s translation of MA 3:23.2

“he noble disciple” should be “The noble disciple”

https://suttacentral.net/ma3/en/patton?#23.2

[cdpatton]

@arkiuat

“he noble disciple” should be “The noble disciple”

Oops! Cutting and pasting a bit too fast that day … fixed in Bilara.

[Beaver]

SN 46-55 all end their last sutta with
"<p class='endkanda'>{}</p></article>"

While SN 45.180:6.6 has
"<p class='endsutta'>{}</p></article>"

I think SN 45.180 should change to be like the others.

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SN 45.30:1.2 note
«at Thag 1.30, Thag 1.54, and 1.99.»

«Thag» missing in front of «1.99»

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Iti intro
«where for example the discourses on the radiant or corrupted mind (1.49–52)»

«AN» missing in front of «1.49–52»

---

MN 138:20.1 note
«(SN 22.7, SN 22.8, 22.90:3.13)»

«SN» missing in front of «22.90:3.13»

---

Notes to SN 12.47:4.3 and MN 4:35.4
«SN 12:47»

Remove «SN 12:47» in SN 12.47’s note and maybe add MN 4 as the first sutta after the opening parenthesis. While in MN 4’s note «SN 12:47» should change the colon to a period.

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SN 1.33:19.1 note
«Ja 424:8»

Not a valid segment. Probably change to «Ja 424:8.1»

---

AN 10.104:4.4
«right view, thought, speech»

Change «thought» to «purpose».

---

Dhp 203:3 ends with a period, Dhp 203:4 doesn’t capitalize the first word.

---

Ja 466:12.2

Use double quotation marks instead of single.

---

Thag 20.1:13.3, Thag 16.4:2.3, MN 82:25.7
«it is bones swathed in skin,»

Thag 17.3:4.3
«it is bones encased in skin,»

DN 30:1.21.12 also had «encased in skin» like Thag 17.3 but I think the pali was different than the «swathed» ones.

---

SN 12.25:11.3 note
«( MN 61:12.1,»

Broken link since the space after the parenthesis is included in the url.

---

Notes to DN 16:4.39.2, MN 8:2.1, and SN 47.13:1.3
«(MN 118:,»

Maybe the colon after MN 118 could be removed in these.

Notes to DN 16:4.39.3 and SN 47.13:1.3
«(MN 118:, AN 6.17, MN 8)»

Don’t know if MN 8’s placement should change so it’s mentioned before MN 118.

---

Ja 10:1.3 note
«Thag 11.1:4.1.,»

SN 1.35:1.2 note
«(DN 3:1.21.1.).»

SN 12.66:3.6 note
«MN 105:28.2.).»

SN 25.1:1.8 note
«(SN 48.12:1.5.).»

SN 35.1:2.9 note
«(SN 44.7:4.1.).»

SN 48.22:1.2 note
«(SN 47.9:2.5.),»

SN 56.11:2.3 note
«DN 29:23.2.).»

I think the period at the end of the segment should be removed, it’s included in the url and therefore takes you to the beginning of the sutta instead of the segment.

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AN 3.21:5.7
«Because this individuals’s faculty of immersion is extraordinary.”»

I think this should use «individual’s» like AN 3.21:3.7 and AN 3.21:7.7.

---

@sujato

@sabbamitta

In the context of the 32 marks, the term kosohite (kosohitaṁ) is usually translated “covered”, except for Snp5.1, where it is “concealed”.

Yes, but let’s change that to “sheathed”.

DN 30:1.33.9 has a «covered» that probably should change to «sheathed».

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@WayChuang

25 is rendered inconsistently in that sutta.

Thag 17.3:28.1 changed to «twenty-five» like Thag 17.3:27.1, but Thag 17.3:29.1 and Thag 17.3:30.1 still have «25».

---

@sabbamitta

MN127:4.2: ‘Householder, develop the limitless release of heart.’

Usually it’s “release of the heart”. Again in MN127:4.4.

MN 127:4.4 didn’t change to «release of the heart», only MN 127:4.2 did.

AN 4.51:1.4, AN 4.51:2.1, AN 4.51:3.1, AN 4.51:4.1, and AN 5.45:2.2 have «immersion of heart» if they should change to «immersion of the heart»

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@sujato

@Bodhipala

their heart stunted.

Use this form.

SN 35.244:5.5 has a «a limited heart» that didn’t change to «their heart stunted».

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MN 12:33.8
«in rotten dough, in a cesspool or a sump.»

MN 129:22.4-6
«rotten porridge, a cesspool, or a sump.»

«dough» vs «porridge»

And unsure if MN 12:33.8 should change to «in a cesspool, or in a sump.», add a comma, and add a «in» before «a sump» since every other thing in MN 12:33.8 had an «in», but in MN 129 only «a rotten fish» used «in».

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SN 16.11:13.2
For seven days I ate the nation’s almsfood as a debtor. on the eighth day I became enlightened.

«on» should probably be capitalized.

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Ud 6.6:18.2
Begin with a double quotation mark instead of a single.

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SN 22.86:7.12
I think it should begin with «“…» like segment 7.10 and 7.11.

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SN 22.86:8.4
Should begin with a double quotation mark.

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SN 35.90:1.3 note
«pain.This»

MN 22:6.15 note
«Dharmaguptaka,Kāśyapīya»

SN 15.20:4.5 note
«AN 5.180.His»

No space after the punctuation in these.

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SN 14.15 blurb
«Devadattas’s retinue»

Should be «Devadatta’s»

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MN 116:3.7 note
«Tagarasikhi»

«Tagarasikhī» is used in the sutta and other suttas.

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MN 32:6.7 note
«EA 37.3 ( at T ii 711a3).»

MN 56:3.12 note
«( Tattvārthasūtra 6.1–2)»

Space after parenthesis should be removed.

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SN 56.20 blurb
«Each of The four noble truths»

«The» shouldn’t be capitalized.

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SN 7.9:14.1 note
«khāri_»

SN 22.56:10.1 note
«saṅkhārākhandha_»

SN 22.105:1.4 note
«sakkāya_»

DN 15:21.2 note
«-issatha_»

DN 17:2.15.8 note
«velāmikā_»

I think the underscore in these should be removed. I don’t know if it’s because of the underscore, but all of these notes seem to have some problem with italics.

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SN 1.10:3.2 note
«“pray’»

Should change to a closing double quotation mark.

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SN 1.10:3.2 note
«Pajappanti ,»

MN 33:2.3 note
«(rūpaññū )»

Space after the word should be removed.

[sabbamitta]

AN8.85:4.3: Nāgomhi paramadanto,
I am a dragon completely tamed,

I am wondering why nāga is translated “dragon” here. Wouldn’t “giant” fit the context better?