The three terms ābādhika dukkhita bāḷhagilāna are usually translated “sick, suffering, gravely ill”, but in DN 14 they are “ill, suffering, gravely ill”.
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Thank you for providing Bhikkhu Sujato translations. I’ve read MN ones several times and each time I discover some details I did not notice before, similarly I notice the translation differences on each read so it seems the work on them still continues.
However, as this topic is about constructive feedback on the translation, there is one point I would like to bring discussion about. It is about the translation of pali word citta. According to SuttaCentral definition citta would translate to heart, while mana would translate to mind. If this is true, and correct translation, should then the translation of suttas too show the word heart when citta is mentioned?
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Some typos from the Suttanipāta Introduction
This is not the only time we find this metaphor used in this way, as the brahmin of dhp385 likewise rejects both the near shore and the far. These passages are illuminated by sn35.241]()
Hyperlinks have some issue, they span entire paragraphs.
as female elephants have horns, yet we still use “tusker” for a bull.
have tusks.
There is inconsistent use of Gandhāri and Gāndhāri in some places.
one in the Saṅghabhedavastu, a chapter of the Mūlasarvāstāda Vinaya, in Sanskrit.
Mūlasarvāstivāda.
that spilt from the Theravāda later than the split with the Mahāsaṅghika
split.
and in the Lalitavisatra, a popular legend of the Buddha in Sanskrit
Lalitavistara.
so it is likely to have been expanded from SN 7.9
and in SN 7.9 he merely says to ask about conduct rather than caste
are missing a link for the sutta.
is reminiscent of the Brahmajalasutta
Brahmajāla
but it seems there was a need for a direction exposition as well.
direct exposition.
showing that the word operates according to comprehensible principles and patterns
world operates.
collection of texts known as the Arthava
Atharva?
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I recall that a few years ago it was observed in a forerunner thread to this current one that the names of languages on SC are all given in the language named (Deutsch rather than German) except for Vietnamese. This was duly changed to Tieng Viet (with diacritics I can’t do).
I have just noticed that
has Indonesian instead of Bahasa Indonesia; I suggest that this be changed also.
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Great catch. I thought we had them all.
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The sentence kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati occurs both in AN 3.74 and in MN 14, relating to the practice of Jain ascetics.
In AN 3.74, kamma is translated “karma”, while in MN 14 it’s “deeds”.
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Using author:sujato karma we can see it is also present in an4.28 and snp3.12
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Ananda
*Ānanda? 
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https://staging.suttacentral.net/ea13.3/en/patton
‘Separation from love ones is delightful.’
@cdpatton Should be “loved ones” I think.
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I’m not sure if this is the best place to post this but…
I just did the following search and got a zero 
There where no results for ‘hinderances’.
If I drop the ‘s’ i get two translations from Charles Patton.
Surely research should be able to drop the s for me
AND
Can we map hinderance to hindrance? My spellchecker has no problem with either.
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Try “hindrances”? Seems like a typo to me … remove the “e” after the “d”.
Thanks so much for the feedback. Search bugs might work best in a new thread. I’ve been thinking about starting one.
There was previously a feature in search that accommodated misspellings, however I don’t think it was fine tuned to common misspellings. It just seemed to fuzzify even correctly spelled words so that all kinds of wacky results were coming back. So I requested that it be turned off. It really needs more thought put into it to make it useful. I feel like there has to be a “Did you mean to type xyz?” like Google has.
I have created this issue to discuss more: Accomodating plurals and alternate spellings in keywords for database search · Issue #2986 · suttacentral/suttacentral · GitHub
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Then in that case there are spelling mistakes in MA56 and MA57 Charles Patton 
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AN6.98:1.2: ‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṁ okkamissatī’ti netaṁ ṭhānaṁ vijjati.
AN6.98:1.2: Without accepting views that conform with the teaching, it’s impossible to enter the sure path with regards to skillful qualities.
Remove “with regards to skillful qualities”. The term kusalesu dhammesu that is included in all other instances of this passage is lacking here. Again in segment 2.2.
Strictly speaking, both are variant spellings of the same word. English dictionaries disagree about which is “correct.” I’ve never thought about it until now. I may change it if it’s more common in translations of Buddhist texts.
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Comment to MN 17:2.1:
This sutta acts as a counterbalance to the many places where the Buddha encourages living in secluded the forest. The purpose of the life of solitude is to develop meditation and find freedom. But life is complicated and people are complicated, and sometimes what we think will support us becomes a hindrance. So regardless of how secluded and inspiring a place may be, it is crucial to always reflect on one’s actual progress in developing the wholesome.
“living in secluded the forest” → “living in the secluded forest”.
In MN 18:4.1, āvuso is translated “sir”, while usually it’s “reverend”. The comment says the Buddha wanted to be extra polite to his interlocutor Daṇḍapāṇi, but “reverend” is also a polite term, isn’t it?
This or similar sentences occur in several suttas (here an example from AN 11.16):
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti
This is usually translated “If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation”. But I am wondering if the part “because of their passion and love for that meditation” has in fact to refer to the fact of being reborn spontaneously? Can it also be that it refers to the fact that they don’t attain the ending of defilements in this life? This would make sense: because of their love for that meditation they are not extinguished right away, but still go on meditating a little more in that other world …
MN18:8.1: “Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
“Mendicants, judgments driven by proliferating perceptions beset a person.
It’s not “mendicants”, it’s singular. One mendicant asks a question, and the Buddha replies to them.
The famous term papañcasaññāsaṅkhā is translated “judgments that emerge from the proliferation of perceptions” in DN 21 and Ud 7.7, and “judgments driven by proliferating perceptions” in MN 18.
In AN 6.62 the term purisindriya is one time translated “faculties of individuals”, and later on “faculties of persons” or “a person’s faculties”.
ud2.8:1.3: Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṁ dhāreti.
Now at that time Suppavāsā the Koliyan had been pregnant for seven years, and in obstructed labor for seven days.
Here “difficult labor” has been changed to “obstructed labor”, but in the three other occurrences in this sutta the labor is still difficult.