SuttaCentral
In the Bilara HTML files there is a comment in the HTML file. I’m not sure but I guess this is not supposed to be there.
"pli-tv-bu-vb-pc14:2.2.4": "<p>_Cimilikā_. Sp.2.112(VRI): _Cimilikā nāma sudhādiparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṁ katā hoti, taṁ heṭṭhā pattharitvā upari kaṭasārakaṁ pattharanti_—“A _cimilikā_ is made to protect the color of a floor that has been plastered, etc. It is spread out underneath, with a straw-mat spread out on top.” {}</p>",
This sutta is incompletely translated. Is it an ongoing translation? Ud 5.6
Oh, that’s a great catch. It’s missing on github here:
It’s also missing here:
(I post them both just in case it saves you time.)
Hope you don’t mind if I @ you, Bhante @sujato .
I looked in Bilara, and there it shows deep emptiness! 
Last line in the verse is missing here. Ud 7.5 Almost finishing my first round of Udana!
UD8.8
Those who have a ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two,
Missing one, none.
In MN 149,
“Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future”
“the” appears twice.
With Metta
MN81 & SN1.50 (Thanks to Ajahn Brahm for reading this [Bhante Sujato’s translation] during the recent retreat (power outage in Bodhinyana monastery, Ajahn was in Nollamara)):
Pāli: Ghaṭikāra (short i)
But English: Ghaṭīkāra (long i) and in (at least) one instance (MN81) Ghatīkāra
DN16:5.16.4: Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Unlike the wheel-turning monarch he is compared to, Ananda speaks on the Dhamma, which should perhaps be mentioned in translation.
The same in later segments, as well as in the parallels AN 4.129 and 130.
SN 12.35 blurb:
A mendicant asks who possesses old and death, and the other factors.
Should be “old age and death”.
Typo at SuttaCentral
The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Buddha replies that it is due to the presence of either the hindrances
ofOR awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water.
Not sure if anything can be done about this one but DN 33 in n.22 of the Sixes in the original Pali seems to have the commas wrong:
Cha nibbedhabhāgiyā saññā— aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Shouldn’t it be:
“Cha nibbedhabhāgiyā saññā— aniccasaññā [comma here] , anicce dukkhasaññā [comma here] , dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā”?
Like in n.26 of the Fives?
Of course this also appears when reading Bhante Sujato’s translation with the Pali on the side.
Snp 5.7 has two errors.
SN12.48:3.2: “‘Sabbaṁ natthī’ti kho, brāhmaṇa, dutiyametaṁ lokāyataṁ”.
“‘All doesn’t exist’: this is the second cosmology.
From the second cosmology onward, the closing quote marks are lacking in the Buddha’s answers.
Pli Tv Kd 10, 2.14.11:
The Prince then got up before King and went to bed after him. He willingly performed any services and was pleasant in his conduct and speech.
It should either be “the King” or “King Brahmadatta”
Ajahn @Brahmali
SN12.49:1.5: Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?
When what exists do name and form come to be? What what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
saṅkhārā and viññāṇa are missing in translation.
Last phrase in SN 12.49 and SN 12.50:
amatadvāraṁ āhacca tiṭṭhati itipī”ti.
In SN 12.49 it’s translated: “one who stands knocking at the door of the deathless”.
In SN 12.50 (and elsewhere) it’s translated: “one who stands pushing open the door of the deathless”.
Ud. 5.1.6.2: the translation of line 6.2 seems to be missing.
At the SN 3.8 parallel the same line is translated: “one finds no-one dearer than oneself.”
SN12.49:5.1: Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe…
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.”
SN12.50:5.1: Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
There is no mention of the “world” in the Pali, nor of the “practice that leads to its cessation”.
Verse 416 is repeated twice on the page.
They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.
