SuttaCentral
The line Na monamatthi asamāhitassa occurs in SN 1.9 and SN 1.38.
I think the second one is the correct translation.
The line attadantaṁ samāhitaṁ occurs in Thag 15.2 and AN 6.43.
This isn’t really a typo but it’s not worth a whole post.
I love the new footer. Super helpful. I find though, that the background color makes it just feel like text jumbled at the bottom of a page. Like, there is no indicator that one has come to the footer. Conventionally this is often done by using a different background colour, like so:
I’m sure you considered it, but in case you didn’t I’d like to suggest it.
Should this be mendicant as well? from DN2
https://suttacentral.net/dn2/en/sujato?layout=sidebyside&reference=none¬es=none&highlight=false&script=latin
SN6.15:10.1: “Nāhu assāsapassāso,
“There was no more breathing
SN6.15:10.2: ṭhitacittassa tādino;
for the poised one of steady heart.
In DN 16, the same passage reads:
DN16:6.10.15: “Nāhu assāsapassāso,
“There was no more breathing
DN16:6.10.16: ṭhitacittassa tādino;
for such a one of steady heart.
ud8.7:1.2: ekaṁ samayaṁ bhagavā kosalesu addhānamaggappaṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena.
At one time the Buddha was traveling along the road between in the Kosalan lands with Venerable Nāgasamāla as his second monk.
Along … between … in … which road? 
ud8.8:2.2: “Nattā me, bhante, piyā manāpā kālaṅkatā.
“Sir, my beloved granddaughter has just passed away.”
ud8.8:2.3: Tenāhaṁ allavatthā allakesā idhūpasaṅkantā divā divassā”ti.
That’s why I here in the middle of the day with wet clothes and hair.”
ud8.8:5.2: yesaṁ navuti piyāni, navuti tesaṁ dukkhāni;
Those who have a ninety loved ones,
Ninety loved ones, not a ninety.
ud8.8:5.20: yesaṁ natthi piyaṁ, natthi tesaṁ dukkhaṁ, asokā te virajā anupāyāsāti vadāmī”ti.
“Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”
Remove opening quote marks here; it’s in the middle of the Buddha’s speech.
I only proposed “sharp” because I thought English minds don’t easily make the connection from “pointy ears” to “listening well”. But if they do, there’s no need for it.
But coming back to Soṇa’s name: I think most (or all) of the Buddha’s disciples who are praised as foremost in the AN are there with their Pali names in this chapter. When they occur elsewhere, the names are usually translated. Another example is Dabba Mallaputta (in AN 1.214) who is Dabba the Mallian in Ud 8.9 and Ud 8.10. And there are more.
In DN2 (13) the second ‘five’ needs changing to ‘six’:
Ascetics and brahmins served by a gentleman in these five ways show compassion to him in five ways.
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṁ anukampanti—
Also, I’m charged by @johnk’s Brisbane sutta study group (which I attend) to query the title of this section, The Six Quarters on the grounds that Six Directions would be more accessible to ESL readers.
Oh what a tangle!
SN7.6:2.1: “Antojaṭā bahijaṭā,
“Matted hair within, matted hair without:
SN7.6:2.2: Jaṭāya jaṭitā pajā;
hese people are tangled up in matted hair.
SN7.6:2.3: Taṁ taṁ gotama pucchāmi,
I ask you this, Gotama:
SN7.6:2.4: Ko imaṁ vijaṭaye jaṭan”ti.
who can untangle this tangled mass?”
A different translation for the same text in SN 1.23:
“Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
Who can untangle this tangle?”
In the Buddha’s answer, there are also some differences.
SN7.7:4.5: Pappoti paramaṁ suddhiṁ,
you’ll attain ultimate happiness.
Ultimate purity, not happiness.
In SN 10.12 we have in segment 9.3
Saccaṁ dhammo dhiti cāgo
translated in segment 9.4 as “truth, principle, steadfastness, and generosity”.
In segments 10.3–10.4 we have
Yadi saccā dhammā cāgā,
khantyā bhiyyodha vijjatī”ti.
translated in segment 10.4 as “truth, self-control, generosity, and patience”.
So it seems dhamma has been translated as “principle” in one case, and as “self-control” in the other.
It seems it is explained in Bhikkhu Bodhi’s note to this passage. 
Different topic:
SNp1.4:3.4: ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.
“I too plough and sow, brahmin, and then I eat.”
Should be single opening quote mark and single plus double closing quote mark.
SNp1.4:5.3: Kasiṁ no pucchito brūhi,
If you’re a farmer, declare to me:
SNp1.4:5.4: yathā jānemu te kasiṁ”.
so that we can recognize a brahmin.”
Probably something like: “If you’re a farmer, explain it to me, so that we can understand your farming”.
(In SN 7.11 it’s Kassako pucchito brūhi, / kathaṁ jānemu taṁ kasin”ti., “If you’re a farmer, declare to me: / how are we to understand your farming?”)
In MN137 SuttaCentral it is hard to figure out the connection between the English and Pali, due to the use of a lot of double negatives… (pleased, not pleased, displeased, not displeased). My Pali isn’t up to disentangling it, but perhaps it’s worth checking.
In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful and aware.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.In this case the Realized One is not displeased,
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
nor is he pleased.
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.
Anattamanatā ca attamanatā ca—In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful and aware.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca
The previous post may not have been very clear. Here is a comparison between Bhikkhu Bodhi’s translation and Bhikkhu Sujato’s (the latter only the key sentences).
But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction.
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful and aware.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
In this case the Realized One is not displeased,
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
nor is he pleased.
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.
Anattamanatā ca attamanatā ca—
Rejecting both displeasure and pleasure, he remains equanimous, mindful and aware.
In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful and aware.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
in the published data, I was expecting the root and the translation of these two segments to be the same, that is "329–332 " for both:
root “an1.329:1.0”: “329”,
translation: “an1.329:1.0”: "329–332 ",
This search: https://suttacentral.net/search?query=rote turns up https://suttacentral.net/an-blurbs/en/None
I’m guessing thats a bug?
It looks like here there is a split font ligature at the end of the first line:
Obviously super minor thing, but thought I would mention it. I’m on Firefox.
The excerpt on your screenshot from AN blurbs is indeed an excerpt from the blurbs, but from two different ones belonging to different Suttas.
We have
One who understands immediately, one who understands after detailed explanation, one who needs personal guidance, and one who merely learns by rote.
Living on the fruit of effort or of past karma.
I am not sure if blurbs are supposed to show up in search results?
The link to the blurb goes no where. ¯\_(ツ)_/¯
SN47.13:5.6
But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions.
…He was never tired…
Not really, it’s because we have not updated the search, so a bunch of things are showing up where they shouldn’t.
Index of names
Under Asibandhakaputta we find (line 198 in Bilara):
goes for refuge: a: <a class='ref' href='/sn42.9'>SN 42.9</a>, b: <a class='ref' href='/sn42.9'>SN 42.9</a>
I can’t see the difference between options a) and b).
Under Dīghanakha Aggivessana (line 537 in Bilara):
goes for refuge:
<a class='ref' href='/mn074'>MN 074</a>
This link will not work.
Under Gaṇaka Moggallāna there are two links to MN 107, one for SC and one for access to insight (in line 580 in Bilara: <a href='https://www.accesstoinsight.org/tipitaka/mn/mn.107.horn.html#magnif'>goes for refuge</a>).
It’s a bit unclear what is meant with Jīvaka (line 763 in Bilara). It says “monk” and gives a reference to “Thig 14”.
So, well, Thig is about nuns, not monks, and there’s only one in chapter numbered 14: Subhā of Jīvaka’s mango grove.
The Thag have 2 poems in the chapter of 14, one with Revata, the other with Godadatta. That also seems not to be what is meant.
Line 799 in Bilara “Kali”: diacritics are missing.
Line 866: link is wrong, <a class='ref' href='/snp1.04'>Snp 1.04</a>.
Line 940: another wrong link: <a class='ref' href='/thig10'>Thig 10</a>. Also, the name Kisa Gotamī should have a long a, Kisā.
Line 1016: another wrong link: <a class='ref' href='/dn.12.0'>DN 12.0</a>.
Line 1042: another one: <a class='ref' href='/mn75'>MN 75</a>.
Line 1109: link to sccess to insight: <a href='https://www.accesstoinsight.org/tipitaka/kn/thag/thag.04.08.than.html'>Kinsman of the heedless</a>.
Line 1127: Medakathālika is missing a long a at the end.
Line 1271: Not sure who this is supposed to be: Nṭta.
Line 1303: wrong links for DN 2: DN 2 (1): <a class='ref' href='/dn.02.0'>DN 2.0</a>, DN 2 (2): <a class='ref' href='/dn.02.0'>DN 2.0</a>.
Line 1312: wrong link: <a class='ref' href='/thag21'>Thag 21</a>.
Line 1467: wrong link: <a class='ref' href='/mn030'>MN 30</a>.
Line 1521: wrong link: <a class='ref' href='/thig12'>Thig 12</a>.
Line 1619: wrong link for Thag 21.1: <a class='ref' href='/thag21'>Thag 21</a>.
Line 1620: wrong link for DN 21: <a class='ref' href='/dn.21'>DN 21</a>.
Line 1675: wrong link: <a class='ref' href='/thag11'>Thag 11</a>.
Line 1690: wrong link: <a class='ref' href='/kd1.23.1'>Kd 1.23.1–10</a>.
Line 1709: wrong link: <a class='ref' href='/mv.01.23.01-10'>mv.01.23.01-10</a>.
Line 1834: wrong linnk: <a class='ref' href='/thig14'>Thig 14</a>.
Line 2003: wrong link: <a class='ref' href='/thag19'>Thag 19</a>; the same in line 2004.
Summary:
When starting this post I never expected that it would become that much. Well …
I have certainly not checked each and every link. There may be more mistakes. It looks like this page could do with a thourough revision and should perhaps be added to the list of unsafe pages for Bilara translation.
The origin story text for the vinaya rules doesn’t pass the contrast test on the accessibility tester that I use…
Personally, and this is purely opinion, I don’t think this text or the text of the permutations should be a different colour in the first place. It seems like too much editorializing. The sections are already clearly labeled.
The red box around the final rule is probably a good idea (although I think green would be a better choice). And the purple box around the sanghakamma text is maybe a good idea although most people probably won’t have any idea why it is boxed.
I noticed that in Bhante Sujato’s translation, some people bow their head to the Buddha’s feet, while others do it at the Buddha’s feet. Shouldn’t that rather be consistent? (The longer I work on translations, the more I am a lover of consistency!)
Another one on consistency:
esa dhammo sanantano is three times an “ancient law”, and another three times an “ancient principle”.
