Bhante, should this be ‘and’, to be consistent with all the other ands within SN 16.7 perhaps? 
Ajahn @Brahmali … in khandaka 1, section 53. Rapists of nuns …
- Rapists of nuns
On one occasion a number of nuns were traveling from Sāketa to Sāvatthī. While on their way, they were attack by gangsters.
should be “attacked”
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Thanks, Tom! I don’t see often in the flesh these days, so it’s good to see you here! I hope you and Di are well. Thanks for the feedback. Please keep it up!
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Links like this <a class='ref' href='/dn1#2'>DN 1:2</a> lead into nowhere land (line 173 in Bilara). The link refers to a suttaplex card, which has no item #2. There are likely more such links in this essay and in others.
In the same essay, I don’t believe this is what you intended:
And in Bilara the extra item in the ToC is still not there for translation.
Again the same essay, line 328 in Bilara:
Most of the awakening factors refer to the emotional aspects of spiritual path, the joy and peace of meditation.
Should it be " the emotional aspects of the spiritual path"?
The term maṅkubhūta in the phrase tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā is sometimes translated “dismayed”, sometimes “embarrassed”. In DN 25 both translations occur even in the same Sutta.
Recent edits:
I saw you have changed “irrefutable and impeccable in questions of ancestry” to “with irrefutable and impeccable genealogy”; but in AN 5.192 there are still two cases of “incontestable and irreproachable in questions of ancestry”, probably from an earlier version.
In several Suttas there is a person named Upavāṇa (with underdot). In SN 46.8 we encounter the name Upavāna (without underdot). Is this a different person, or just a spelling variant?
Blurb to SN 46.9:
The eightfold path does not rise apart from a Realized One.
It’s the Samyutta on the 7 awakening factors, not the eightfold path. The same for SN 46.10.
Blurb to SN 46.29:
Nothing is as effective as getting rid of fetters as the awakening factors.
Probably “for getting rid of fetters”.
SN45.33:1.2: “Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
“Mendicants, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering.
There are several Suttas that follow this pattern. In Pali, sometimes aṭṭhaṅgiko is included in the second part of the phrase, sometimes not. The English translation never has it, but always has “has missed out on the noble path to the complete ending of suffering”.
SN46.23:1.1: “Kāmarāgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati.
“Mendicants, when you frequently attend improperly to things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows.
There is no ayoniso in the Pali, so probably no “improperly” required. The same further down with yoniso and “properly”.
Aparihāniyā dhammā is sometimes translated as “qualities”, sometimes as “principles”; sometimes they “prevent decline”, sometimes they “guard against decline”.
SN46.33:2.1: Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāya.
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements.
It’s samma samadhi, so “right samadhi”. The same is the case in AN 5.23.
Aparihāna is mostly translated as “non-decline”, but in SN 46.36 (and elsewhere?) it’s “progress”.
SN46.37:2.4: Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantīti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Closing quote mark lacking.
SN 46.38 has no opening quote marks at the beginning, but has closing quote marks at the end. It seems the Mahasangiti also lacks the opening quotes.
And:
SN46.38:1.1: Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti.
Mendicants, sometimes a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.
It’s a noble disciple, not a mendicant who pays heed.
SN46.39:1.3: Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano—
The bodhi, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and wood apple.
Assattha is sometimes translated as “bodhi tree”, sometimes as “peepul tree”.
Kapitthana is here translated as “wood apple” which elsewhere is used for beluva. The term kapitthana has different spellings, and under kapiṭhana we find a hint to thespesia populneoides.
Nice solution for kacchaka! I think I’ve been standing under such a tree in Sydney! It might even have been exactly this one. 
In the Suttacentral Editions version of Linked Discourses the introduction has wrong books listed under last three noble truths when highlighting the schematic structure of SN (page xxvi):
Suffering Aggregates (SN 22)
The origin of suffering Six sense media (SN 35)
The cessation of suffering Dependent origination (SN 12)
The practice that leads to the end of suffering Dependent cessation (SN 12)
The website version has it right:
Suffering
Aggregates (SN 22)
Six sense media (SN 35)
The origin of suffering
Dependent origination (SN 12)
The cessation of suffering
Dependent cessation (SN 12)
The unconditioned (SN 43)
The practice that leads to the end of suffering
The chapters of the final book, the Mahāvagga (SN 45–54)
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Pāda literally means “foot”, and since iddhipāda is defined as the “path or practice to gaining iddhi” (SN 51.27), it’s tempting to maintain the metaphor by speaking of the “four footsteps to psychic power”.
(From SuttaCentral, line 400 in Bilara.)
Why don’t you do it? Instead, you are translating it as “four bases of psychic power”.
A foot is also a base. And “footsteps of psychic power” is nonsensical. Just my $.02.
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The proposal was “footsteps to psychic power”, not “of psychic power”.
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Oh, sorry. I misread. I still think it sounds odd. ¯\_(ツ)_/¯
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Because everyone else has “base”, and I’m a coward. Checking Cone, for the word pāda in the sense “base”, she only cites examples of iddhipāda, quoting the commentary. It’s a bit of a red flag!
Even more than “footsteps”, the most obvious sense would be “feet”: it’s the main meaning of pāda, and the thing that most creatures have four of.
But none of these sound especially good in English. Maybe “four steps to psychic power”?
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Is “Four paths to psychic power” not acceptable, bhante? I suppose it may be to avoid confusion with ‘magga.’
I think steps works as well. I actually find that much clearer than ‘bases’ if it’s of any help.
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SN46.56:0.3: Abhayasutta
A Place Without Fear
The Sutta is about a discussion with the prince Abhaya, so I think the title should be translated “With Abhaya”. Or else, he is “prince Fearless”? At the end of the Sutta he becomes a stream enterer which probably makes him even more fearless!
Abhūtaṁ atacchaṁ anatthasaṁhitaṁ is translated “untrue, false, and harmful” in MN 58 and MN 139, but “untrue, false, and pointless” in DN 29.
In UD3.10: (halfway the last verse on the bottom of the page)
…while not look forward to ending existence.
maybe ‘not looking forward’?
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While in SN 46.57 there are quote marks between the different sections so they appear clearly as individual Suttas, this is different in SN 46.76. Pali has no ti at the end of sections, although the sense should be exactly the same as in SN 46.57. English translation has quote marks in some sections and in others it hasn’t.
… bhāvito bahulīkato (bhāvitā bahulīkatā) mahato saṁvegāya saṁvattati is translated “… when developed and cultivated leads to great urgency” in AN 1.575-615 and “great inspiration” in SN 46. 57 ff.
Phāsuvihāra is translated “great comfort” in SN 46.57 and “great ease” in SN 46.76.
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Bhante it doesn’t look like this has been reported:
I think it needs to be earth to be consistent with the rest of the paragraph
MN 28
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Blurb to SN 48.6:
A true ascetic understands the five faculties in terms of the four noble truths.
This is for SN 48.7; but this Sutta speaks in terms of gratification, drawback, and escape.
The same for the blurb to SN 48.29 and SN 48.34.
SN48.9:2.2: Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu—
It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
It’s a noble disciple, not a mendicant. The same in the following Sutta.
SN48.35:1.4: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ nappajānanti, sukhindriyasamudayaṁ nappajānanti, sukhindriyanirodhaṁ nappajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti;
“Mendicants, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.
No new quote marks here. The Buddha continues speaking from the previous segment.
Kāmabhogī is translated “pleasure seeker” in AN 10.91, AN 4.246, and SN 42.12, but “sensualist” in AN 4.15.
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SN48.43:1.2: ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye.
At one time the Buddha was staying near Sāketa in the deer part at the Añjana Wood.
It’s probably the deer park.
SN48.50:7.2: Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
“Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”
No new quote marks needed. The Buddha continues speaking from the previous segment.
Gatika, parama, phala, pariyosāna are translated “destination, apex, fruit, and culmination” in SN 48.53 and “destination, apex, fruit, and end” in SN 46.54.
This Sutta has “sn48.83-92” in the URL, and so has the English translation. But the Pali has SN 48.83. I think it should also have “83-92”, it’s definitely the entire Vagga (if you can call it a “text” at all).
The title, btw, should be “the chapter on diligence” which is what it says in the “names” file, but somehow the site doesn’t show it.
Or actually, there are two titles in the “names” file, as is the case for many others too:
The same problems for the following chapters.
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So, in the standard sequence of the gradual training, for instance at MN 27, we find the following in the section on morality:
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī.
This is usually rendered along the following lines:
They give up stealing. They take only what’s given, and expect only what’s given.
Now my question is about “expect only what’s given”, which renders dinnapāṭikaṅkhī. What exactly is this supposed to mean? Does it mean that as a monastic you expect to be given stuff (while avoiding stealing)? This does not seem to be a recipe for contentment! Although a monastic should live on alms, this doesn’t mean it is appropriate to have expectations of the laity. It is wonderful if people do support you, but there may be times when the support is not forthcoming, for whatever reason. To expect to be supported is hardly right, or indeed wise. I doubt this is what the text means.
So I think we should look for a different translation of this phrase. DOP gives “wishing for only what is given”, which to me seems preferable. The verb paṭikaṅkhati is used quite broadly, and includes nuances of expecting such wanting and wishing. Moreover, this meaning is merely an extension of non-theft to the realm of the mind, an additional degree of purity. It fits the context well. @Sujato?
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I think monastics should have expectations of the laity. However the expectations should be very, very low. And if the lay people don’t provide the requisites, assuming there is not great spiritual benefit in living in a place, then according to the Buddha, the monastic should leave.
In any case, I don’t think that “expect” or “wish for” are really that different in this context. And being overly literal about it won’t work any way; monastics are allowed to take things that have been abandoned, e.g. corpse cloth.