Footnote in DN 16: For last reference Kd 22, opening parenthesis missing.
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Comment to MN 1:51.1:
The āperfected oneā is the arahant, literally āworthy oneā, who is the Buddhist spiritual ideal. Their direct knowing is so powerful that it has cut through all fetters bindings them to transmigration.
Should be āall fetters binding themā (no āsā at the end of ābindingā).
Iāve fixed this and will submit.
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MN5:2.1: āCattÄrome, Ävuso, puggalÄ santo saį¹vijjamÄnÄ lokasmiį¹.
āMendicants, these four people are found in the world.
Should be āreverendsā instead of āmendicantsā.
Alobha, adosa, amoha are usually translated ācontentment, love, and understandingā, but in DN 33 and DN 34 they are ānon-greed, non-hate, and non-delusionā.
Footnote in DN 16. āAs a from ā¦ā should read āAs a form ā¦ā Also: Closing bracket is missing after āBu Ss 2:2.1.21.ā
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At this page: https://suttacentral.net/pitaka/sutta/minor/dharmapadas it shows the following card:
It is a Tibetan translation of the Udanavarga, but the language-label in front reads āLZHā meaning āChineseā where I would have expected āXCTā for āTibetanā.
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Footnote in DN 16. āFrom heā should probably read āFrom where heā or something to this effect.
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Just curiousā¦does the IT/web support team manage the bugs in some kind of workflow/ticket system like Jira? I realize there is minimal staff, almost all volunteer. But just wondering from an IT agile perspective. I canāt imagine trying to track bugs and fixes otherwise. Or if I can support in any way.
Much mettÄ 
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Jegucchi in the context of spiritual practice is usually translated ādisgust of sinā, except for in MN 12 and Snp 4.13, where it is ādisgust at sinā.
SÄyatatiyakampi udakorohanÄnuyogamanuyutto viharati
is sometimes translated āthey pursue the practice of immersion in water three times a day, including the eveningā, sometimes ātheyāre committed to the practice of immersion in water three times a day, including the eveningā.
MN12:52.13: SeyyathÄpi nÄma ÄsÄ«tikapabbÄni vÄ kÄįø·apabbÄni vÄ; evamevassu me aį¹ gapaccaį¹ gÄni bhavanti tÄyevappÄhÄratÄya.
Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse,
I am not sure how you come to this translation for ÄsÄ«tikapabbÄni vÄ kÄįø·apabbÄni vÄ. Both Bhikkhu Bodhi and Bhikkhu Mettiko (German) have āthe jointed segments of vine stems or bamboo stemsā, and the DPD says the same.
TittakalÄbu (or tittakÄlÄbu) is ābitter gourdā in AN 1.314, AN 10.104, and MN 46 and ābitter-gourdā in MN 12, MN 36, MN 85, and MN 100.
comment at mn61:17.6:
speech ([mn61:11.6]()). ā speech ([mn61:14.6]()).
an10.55:4.2 and an10.55:5.2 the Canuck in me is wondering āgot to knowā ā āgotten to knowā?
I think the only system is GitHub issues. The items in this thread are mostly with translations, so every so often Bhante Sujato will go through it in real time and make the corrections (I think). The actual bug thread Iām not sure. I think HongDa will just deal with the simple ones as they come.
If you would like to volunteer, best thing is to send Bhante Sujato a PM. I have noticed that some issues get completed without being closed, so he might like someone to go through and check on those things.
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Comment to MN 12:42.5:
We have met tibba above in the sense of āsharpā feelings. It commonly means āscorchingā which fits here; a hot forest is quite unpleasant, enhancing the pleasure of finding a cool lotus pond. At sn22.84:10.10 the same phrase is listed along with a range of other unpleasant geographies, and is said to be a term for ignorance.
It seems to me the forest grove is here not part of the suffering side of the scenery, but rather of the side of relief. Further down, after having drunk and bathed in the lotus pond, the person lies down in that forest grove to rest. As tibba can also mean simply ādenseā (according to DPD), I think this would rather be the meaning here.
Thank you Ven. @Snowbird ! The github site looks quite efficient for tracking and closing. Iāll PM Bhante.
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In Snp1.12
As the crested blue-necked peacock flying through the sky never approaches the speed of the swan
It should probably be translated as goose, not swan. Referring to Bhante Dhammikaās āNature and the Environment in Early Buddhismā (page 198), hamsa is a term of geese or ducks. India didnāt have swan until British introduced them.
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https://suttacentral.net/search?query=color{red}
\color{red}Something missing\color{black}Feeling aggregate had not ceased at this plane? (It) had ceased.
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In the abbreviations list it has this:
From what I can tell the abbrevation for Dharmapadas is dharmapadas
The term netaį¹ į¹hÄnaį¹ vijjati is sometimes translated āit is quite impossibleā, and sometimes āthereās no way it couldā, or other variations.
Here looking at AN 1.41-50, where there are different forms in the same text; the same for the opposite too.
AN4.165:2.2: Idha, bhikkhave, ekacco akkhamo hoti sÄ«tassa uį¹hassa jighacchÄya pipÄsÄya, įøaį¹samakasavÄtÄtapasarÄ«sapasamphassÄnaį¹ duruttÄnaį¹ durÄgatÄnaį¹ vacanapathÄnaį¹ uppannÄnaį¹ sÄrÄ«rikÄnaį¹ vedanÄnaį¹ dukkhÄnaį¹ tibbÄnaį¹ kharÄnaį¹ kaį¹ukÄnaį¹ asÄtÄnaį¹ amanÄpÄnaį¹ pÄį¹aharÄnaį¹ anadhivÄsakajÄtiko hoti.
Itās when a mendicant cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical paināsharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Itās not a mendicant, but āsomeoneā. The same in segment 3.2.
I havenāt read the Venerableās book but since some swan species are migratory, they donāt necessarily need to be introduced to the Indian subcontinent to be spotted there.
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