SuttaCentral
Very sorry. Didn’t I just remind people to include both error and correction? 
It is a peyala/copy paste error. When one has done a bad mental action, this is the instruction:
Then, Rāhula, you should be horrified, repelled, and disgusted by that deed. And being repelled, you should restrain yourself in future
It has real practical implications. And I dont think there is any need for the Horner translation now that we have yours.
I’ll look into it. You’re right, normally we don’t change legacy translations, but in such obvious cases we might make an exception.
I was reading a sutta today and used touch to scroll up. I found that the trigger for showing the top bar was too sensitive. Meaning even though I was trying to scroll up (meaning to show the next part of the sutta) just a tiny, unintentional, drag down caused the top bar to appear. I think there must be a way to set a higher threshold.
I have also noticed that when you click on the info/views/parallels icons while you have Pali word lookup turned on, clicking outside of whatever you have popped open (with the intention to close it) can cause the Pali lookup to trigger if you happen to click on a Pali word. Generally I think it’s good ux if the only action clicking outside of a modal can do is close the modal, not trigger any normal action on the page.
Of course both of these things are fairly minor, but they can improve the experience of using the site.
It’s not a “mistake” as such, but I’m curious about Bhante’s translation choice in SN46.4 SuttaCentral
For the line:
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi …
Bhikkhu Sujato:
And if it subsides I understand that it subsides. …
Bhikkhu Bodhi:
If it abates in me, I understand, ‘It has abated in me for a particular reason.’
Bhikkhu Bodhi’s translation is, perhaps, a little clunky, but Bhikkhu Sujato’s translation seems to have lost the message that Ven Sāriputta knows why it subsided, not just that it subsided.
Fixed.
I agree, I’ve made tickets for them:
I agree yes, and I think it is a mistake.
I’m not sure that Bodhi’s translation is 100%, also. His reading states that you know it has ended for “a” specific reason, but the text says you know it is for “this” specific reason. It’s probably fine, but I have rendered:
And if it subsides I understand the specific reason it subsides.
Here’s a passage in SN22.89 SuttaCentral that is a little ambiguous.
Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a chest permeated with scent. And that lingering scent would be eradicated.
If you read it carefully, it is clear that the lingering scent of salt, lye, or cow dung is what is eradicated, not the scent that the chest is permeated with. However, I did do a double take on the first reading.
Bhikkhu Bodhi uses different terms: “residual smell” and “sweet-scented casket”. He also repeats the “salt, lye, or cow dung”, which I think is the literal translation, but it is a bit long-winded. I think changing to “lingering smell” would make it clearer, and I don’t think anyone would say that cow dung has a “scent” 
. However, it looks like the same word is used in the Pali for the flower (higher up), the residue, and the scent in the chest, which is presumably why all three are translated as “scent”…
Continuing from proof-reading of Dh(C) (Ven. Dhammajoti’s translation):
That should be it.
Bhante @Sujato, I’m wondering if there is a sentence missing in the translation of the Bāhiya Sutta (Ud1.10)? Or did you leave it out deliberately?
When you have trained in this way, you won’t be ‘by that’.
When you’re not ‘in that’, you won’t be in this world or the world beyond or between the two.Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati,
tato tvaṁ, bāhiya, na tena;
yato tvaṁ, bāhiya, na tena tato tvaṁ, bāhiya, na tattha;
yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena.
In Sn 5.7 there’s a typo- SuttaCentral
“One who has comes to an end—do they not exist?
“Atthaṅgato so uda vā so natthi,
It should be “come”
AN10.117:4.1: Kaṇhaṁ dhammaṁ vippahāya,
Rid of dark qualities,
AN10.117:4.2: Sukkaṁ bhāvetha paṇḍito;
an astute person should develop the bright.
AN10.117:4.3: Okā anokamāgamma,
Leaving home behind
AN10.117:4.4: Viveke yattha dūramaṁ.
for the seclusion so hard to enjoy,
AN10.117:5.1: Tatrābhiratimiccheyya,
find delight there,
AN10.117:5.2: hitvā kāme akiñcano;
having left behind sensual pleasures.
AN10.117:5.3: Pariyodapeyya attānaṁ,
With no possessions, an astute person
AN10.117:5.4: cittaklesehi paṇḍito.
would cleanse themselves of mental corruptions.
versus
AN10.118:5.1: Kaṇhaṁ dhammaṁ vippahāya,
Rid of dark qualities,
AN10.118:5.2: sukkaṁ bhāvetha paṇḍito;
an astute person should develop the bright.
AN10.118:5.3: Okā anokamāgamma,
Leaving home behind
AN10.118:5.4: viveke yattha dūramaṁ.
for the seclusion so hard to enjoy,
AN10.118:6.1: Tatrābhiratimiccheyya,
you should try to find delight there,
AN10.118:6.2: hitvā kāme akiñcano;
having left behind sensual pleasures.
AN10.118:6.3: Pariyodapeyya attānaṁ,
With no possessions, an astute person
AN10.118:6.4: cittaklesehi paṇḍito.
should cleanse themselves of mental corruptions.
Two slightly different translations of the same passage.
AN10.148:1.5: ayaṁ vuccati, bhikkhave, asappurisadhammo.
This is the teaching of the bad persons.
and
AN10.148:1.8: ayaṁ vuccati, bhikkhave, sappurisadhammo”ti.
This is the teaching of the good persons.”
Should be “This is called the teaching …”.
Bhante, not sure if ‘prudence’ needs to be ‘shame’ or maybe the other way around? for consistency’s sake? You know best. 
Iti 42.
“Mendicants, I will teach you the explanation of the restraint of all defilements.
“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi.
Dictionary definitions of pariyāya:
Buddhadatta: order, course, method
PTS: 1. arrangement; 2. order, succession, course; 3. way, habit, quality, property
So, considering the dictionary explanations of the ‘pariyāya’ and also the contents of the whole sutta (where the Buddha teaches systematically/methodically how to restrain and end all defilements), I think a clearer translation would be:
“I will teach (you) a method of restraining all defilements.”
Dhammapada verses seem to have lost their verse numbers, no matter how I toggle the annotation view settings…
Mahāvastu 64 (Thanks to legacy.suttacentral.net) should have 293–419.
[not sure what the numbers are called, but they correspond to the those in the text on gretil.sub.uni-goettingen.de].
However, when searching for a couple of lines found in Mvu_2.382 on gretil; it appears that Mvu_2.356 to 397 is missing from suttacentral (at the point where it states:
65 The Final Defeat of Māra
bodhisatvo yathā vīro nairaṁjanām upāgame | …
which corresponds to somewhere in the middle of Mvu_2.397.
(Note: Mvu_293 to Mvu_355 have been checked against gretil - simple copy and search. The rest of the text 397 to 419 has not been checked.)
Happy Holidays!
In AN 11.7 we find the list
diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā
which is here translated as “what is seen, heard, thought, known, attained, sought, or explored by the mind”.
Elsewhere, “attained” is lacking in the translated list, like for example in AN 4.23, AN 4.24, or DN 29.
AN11.11:6.1: Puna caparaṁ tvaṁ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.
Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Should be “you should recollect your own ethical conduct …”.
AN11.14:2.3: yaṁ bhagavā saddhassa saddhāpadānāni bhāseyya.
Let the Buddha to speak on the outcomes of faith.
Should be: “Let the Buddha speak on the outcomes of faith.”
AN11.992-1151:3.6: Aṅguttaranikāyo samatto.
The Numbered Discourses is completed.
Shouldn’t it be “The Numbered Discourses are completed”?
In MN 21 the key paragraph at MN 21.20 seems to be missing mention of the two-handled saw.
MN 21.20: Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.
ud8.6:3.1: Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east.
It’s rather the evening, not the morning. The same in the Mahaparinibbana Sutta.
ud8.6:18.4: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
ud8.6:18.5: Adhivāsesi bhagavā tuṇhībhāvena.
ud8.6:19.1: Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ:
Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying,
The Buddha’s consent in silence is omitted in translation.
The blurb to Ud 8.6 seems to describe a different sutta:
The rewards of virtue and of dedicating merit to the devas.
DN16:3.6.1: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha got up and said to Venerable Ānanda,
Where did you see that the Buddha got up? I can’t see it, but perhaps I am missing an obvious hint, as if possessed by Mara …?
Just noticed that in AN 5, the English titles of the groups of 50 are not translated:
Also, it would be really helpful to people if the range of sutta numbers in each could be included as they are in the cards the next level down. I’m trying to explain to someone how to get to 5:50 and it’s not completely obvious. I mean, you can figure it out, but it’s not user friendly, especially for the higher numbers.
DN16:4.26.1: Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti.
Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā and Pāvā.
Should be either “from Kusinārā to Pāvā” or “between Kusinārā and Pāvā”.
DN16:5.23.9: evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Should be “that the ascetic Gotama is capable …”. And the same again a few segments further.
DN16:6.17.1: Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ:
Then the Mallas said to Anuruddha,
They said it to Ānanda.
