I think so! Fix typos on lines 1180 and 1436 by thesunshade · Pull Request #115 · suttacentral/sc-data · GitHub 
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti is usually translated “Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be”.
Only in SN 35.113 it is “Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress”.
DN22:14.4: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
Such is form, such is the origin of form, such is the ending of form.
Opening single quote mark is missing at beginning of segment.
Something seems to be missing in Ud3.7
https://suttacentral.net/ud3.7/en/sujato?layout=linebyline&reference=main/pts¬es=asterisk&highlight=false&script=latin
The ids skip from 2.2 to 3.2. I noticed because I was looking for pts-vp-pli30 located at 2.3.
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I think there are quite a few Udana Suttas with peaces missing.
Yes, I was in fact hesitant to post since I wasn’t sure if this one had already been covered. 
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Blurb to SN 12.64
The Buddha the story of how his awakening came about through investigation into dependent origination. He compares it to man discovering and ancient city, lost and overgrown with weeds.
Should be “The Buddha tells the story …”, and "He compares it to a man …“.
Blurb to SN 12.66
The right way to investigate inside oneself is to see how suffering is created craving and attachment, stimulated by pleasant experiences.
Should be “how suffering is created by craving and attachment”.
The expression sakalikaṁ sakalikaṁ kareyya—sometimes abbreviated—is in some cases translated “chop it/them into splinters”, in others “chop it/them into little bits”.
SN12.66:13.5: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho.
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
“But it’s mixed with poison” has been forgotten in translation, probably because of segmenting inconsistency in the Pali. What has been two segments further up is all in one segment here.
There’s also a comment to this Sutta (SN 12.66), on the drinks that can be consumed as an alternative to the poisoned beverage:
Reading ahitaya dukkhaya, following PTS and BB. As for Bhatthalonika/matthalonika, I have no idea what it means. The only meaning I can extract from the dicts is mattha=brains. Which, okay, “salted brain” might be tasty, but i’m not sure this is what it means. Comm says Bhaṭṭhaloṇikāyāti saloṇena sattupānīyena. But I also have no idea what this means. upaniya is to infer, bring it. Is satta “beings=meat”? Then this would be meat broth as opposed to grain broth for lonasoviraka? Maybe! Either way, i find BB’s “porridge” just a bit humorous; I can’t image a thirsty man drinking porridge! Lacking a solution, the simile works fine with just three drinks.
As to loṇasovīraka, in the New Concise Pali English Dictionary I find “vinegar” as a possible meaning for sovīraka. How about (diluted) vinegar with a bit of salt? That sounds like a good recipe for quenching thirst.
SN12.68:1.1: Ekaṁ samayaṁ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṁ viharanti ghositārāme.
At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery.
SN12.68:1.2: Atha kho āyasmā paviṭṭho āyasmantaṁ musilaṁ etadavoca:
Then Venerable Saviṭṭha said to Venerable Musila:
This Venerable is sometimes spelled “Musīla”, sometimes “Musila”. Pali has no “ī”. (The blurb to this Sutta also has “ī”.)
SN12.70:5.1: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“Appearing and disappearing” is lacking in translation.
SN12.70:14.3: “Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.
“Reverend Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.
“Reverend” has erroneously been copied from a previous segment.
For me this should be months inplace of years?
‘Friend, the Koliyan lady Suppavāsā was with child for seven years, and for seven days it was lost in the womb, but now she is happy and healthy, and has born a healthy son.
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Hmm … I don’t know how this came about to be pregnant for seven years, but that’s what the Pali says indeed.
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Also, SuttaCentral’s policy is to not correct other people’s translations. You’d have to bring that up with the translator.
Oh I’m just trying to make sense. It doesn’t make sense when I saw again bhante. But i wasn’t actually correcting. It’s like trying to make sense of it
Sure. It’s meant as a astounding event. It must have been a hard time for the poor mother!
Like still there is something that doesn’t make sense in the story after. Sariputta talks to the boy. Wow so fast. It doesn’t say baby but boy.
Then venerable Sāriputta said this to that little boy: “Can you bear up, little boy? Can you carry on? Do you have any pain?”
“How, reverend Sāriputta, can I bear up? How can I carry on? For seven years I have been living in a bloodbath.”
It appears that iti and ti (SuttaCentral and SuttaCentral) each have their own identical entries in the dictionary. Not sure if this is intentional.
Edit: Ok, just found the same for Rājā/Rājan, so maybe it’s intentional.
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Blurb to SN 56.8:
Don’t think reflect in useless ways. Instead, reflect on the four noble truths.
“think” is probably too much.
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AN 4:23
Translation of mutaṁ
“In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored by the mind, all that has been understood by the Realized One.
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ taṁ tathāgatena abhisambuddhaṁ.”
Based on the context, the PTS dictionary and other’s translations, I think ‘mutaṁ’ refers to 3 senses (smell, taste and touch) and so should be translated as sensed.
The blurb of MN12 says Sunakkhata, should be Sunakkhatta.
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I think this may be an error in the Pali proper names dictionary.
I think it should say class=‘place’? Because it’s referring to the river?
SN56.8:1.4: Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Should be “ideas” instead of “thoughts” (just as in segment 2.3 and in the title of the Sutta).
In SN 56.15 we have the phrase: mayā cattāri ariyasaccāni desitānī or bhagavatā cattāri ariyasaccāni desitānī.
In the first part of the Sutta, the English translation has “the four noble truths that I taught” (that you’ve taught), but later that changes to “the four noble truths as I’ve taught them” (as you’ve taught them). In the Pali I cannot see such a change of syntax. Why has it been changed in translation?
Namo Buddhaya!
A friend of mine spotted this small typo in SuttaCentral.
A paragraph towards the end,
Now I know for certian, if someone provides lamps to light a dark area, that person is reborn in the heavenly mansion called Jotirasa.
Many merits! May you all be well and happy!
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