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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Thanks, it’s been fixed.
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duct in these three ways that need be hidden, thinking:
parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:
‘Don’t let others find this out about me!’
‘mā me idaṁ paro aññāsī’ti.
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
DN33 missing some English translations here.
SN56.27:1.4: imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni;
These four things are real, not unreal, not otherwise.
Should be “these four noble truths”.
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Sadhu sadhu sadhu
SN56.33:1.1: “Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati;
“Mendicants, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the top.
Where does the “middle” come from?
SN56.36:1.1: “Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ tacchetvā ekajjhaṁ saṁhareyya;
Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile,
Opening quote marks lacking in translation.
SN56.40:2.5: Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.
It’s because that boundary pillar is firmly embedded, with deep foundations.
Silāyūpa is elswhere translated as “stone pillar”, indakhīla is “boundary pillar”.
There’s the phrase adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ, or related forms. The English translation has sometimes “outstanding enthusiasm”, sometimes “intense enthusiasm”, sometimes even both forms in the same Sutta.
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I just tried to use the filter drop down on the search page and even if a dictionary entry is found, when I select dictionary from the dropdown, it shows zero results:
I wonder if that part of the filter is outdated since dictionary entries already come up first?
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Just as it’s impossible to build an upper floor without building the lower floors first, it’s impossible to end suffering without penetrating the four noble truths.
The blurb to SN 56.44 uses exactly the type of description that the comment to the Sutta says is unjustified (with regards to aropessāmi).
Ānanda sees Licchavi youths shoot arrows through split hairs. But seeing the four noble truths is even harder.
The blurb to SN 56.45 also tells a somewhat different story than the Sutta.
SN56.45:1.3: Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṁ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente, poṅkhānupoṅkhaṁ avirādhitaṁ.
He saw several Licchavi youths practicing archery. They were shooting arrows from a distance through a small keyhole, shot after shot without missing.
The translation doesn’t say where those Licchavi youths were practicing archery; “next to the assembly hall”, or something along these lines.
This is noted here:
Fixing it is part of our planned search update. You’ll see the overall project here. Please make any suggestions or ideas! These plans are not fully mature yet.
Snp 5.19:12.3: Namassamāno vivasemi rattiṁ
I spend the name in homage to him;
Should be ‘I spend the night in homage to him’?
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Snp 5.1:19.4: Pītiñca vipulaṁ labhi
and he was filled abundant joy
and he was filled with abundant joy
Snp 5.1:25.3: Dvattiṁsāni ca byākkhātā
Thirty-two have been have been described
Thirty-two have been have been described
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this illusion, [cooed] over by fools.
māyāyaṁ bālalāpinī;
I’m not sure if that’s correct. Sounds funny