SuttaCentral
OK, this seems so obvious that itās hard to imagine itās a typo, but not worth a new thread over.
Bhante @Sujato, Iām wondering if you could explain why you have given this title. Itās in the chapter of householders. The sutta refers to him as a householder. And the Pali title doesnāt have wanderer in it.
vedagū is sometimes knowledge-master (for example Thig 13.2), sometimes knowledge master (for example AN7.90).
At the bottom of SN 12.93 - 213, the forward arrow links to SN 22.1?
Should it not point to SN 13.1?
My aoplogies if this has been reported already.
Should it point toā¦
https://suttacentral.net/dhp60-75/pli/ms
Dhp 60
DÄ«gho bÄlÄna saį¹sÄro,
I believe should be.
DÄ«gho bÄlÄnaį¹ saį¹sÄro,
It doesnāt look like a textual variant.
SN 1.1 is still saying āpondā. 
Iti 21, should it say āpurityā of mind?
ud3.2:1.3: Tena kho pana samayena ÄyasmÄ nando bhagavato bhÄtÄ mÄtucchÄputto sambahulÄnaį¹ bhikkhÅ«naį¹ evamÄroceti:
Now at that time Venerable Nanda, the Buddhaās paternal cousin, informed several mendicants:
Should be maternal cousin, not paternal. Also, unlike for example in SN 21.8, the ābrotherā is mentioned.
ud3.2:4.1: āEvamÄvusoāti kho ÄyasmÄ nando tassa bhikkhuno paį¹issutvÄ yena bhagavÄ tenupasaį¹ kami; upasaį¹ kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di.
āYes, reverend,ā Nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
ud3.2:4.2: Ekamantaį¹ nisinnaį¹ kho Äyasmantaį¹ nandaį¹ bhagavÄ etadavoca:
The Buddha said to him:
The Buddha says it twice ā¦ (Like other segments in this Sutta, this too might still be subject to adjustment.)
ud3.2:5.3: āEvaį¹, bhanteāti.
āYes, sir,ā they replied.
Should be he replied.
There seems to be an error in Itivuttaka 106 , where āāFirst teachersā is a term for your parentsā is repeated. I assume that the first instance should have āfirst godsā (gods of old?) in place of āfirst teachers.ā
AN8.13:2.1: Evamevaį¹ kho, bhikkhave, aį¹į¹hahi dhammehi samannÄgato bhikkhu Ähuneyyo hoti ā¦peā¦ anuttaraį¹ puƱƱakkhettaį¹ lokassa.
In the same way, a mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Note that for the horse itās aį¹ ga and for the mendicant itās dhamma.
There are still more such cases:
In AN 5.17:1.8 itās the opposite.
Not sure if I found them all.
AN8.16:1.3: Idha, bhikkhave, bhikkhu sotÄ ca hoti, sÄvetÄ ca, uggahetÄ ca, dhÄretÄ ca, viƱƱÄtÄ ca, viƱƱÄpetÄ ca, kusalo ca sahitÄsahitassa, no ca kalahakÄrakoā
Itās a mendicant who learns and educates others. They memorize and help others remember. They understand and help others understand. Theyāre skilled at knowing whatās on topic and what isnāt. And they donāt cause quarrels.
I canāt quite see why it says āthey memorize and help others rememberā. Iād understand it to be āthey memorize and rememberā.
I think there is an error in the NCPED entry: Definitions for: ajjhabhÄsi (suttacentral.net)
(& possibly the PED entry for the same, not sure).
ajjhabhÄsi should be the aorist 3 singular of adhibhÄsati.
In AN 4.180, we find 3 different translations for vinaya: monastic training, monastic law, and monastic discipline.
An extra complexity is added because there are different contexts in the Pali:
But the translations are not consistent with these.
Again another context is ayaį¹ dhammo, ayaį¹ vinayo, translated as āthis is the teaching, this is the trainingā, which is not problematic.
AN8.19:18.2: evamevaį¹ kho, pahÄrÄda, ayaį¹ dhammavinayo mahataį¹ bhÅ«tÄnaį¹ ÄvÄso; tatrime bhÅ«tÄāsotÄpanno sotÄpattiphalasacchikiriyÄya paį¹ipanno, sakadÄgÄmÄ« sakadÄgÄmiphalasacchikiriyÄya paį¹ipanno, anÄgÄmÄ« anÄgÄmiphalasacchikiriyÄya paį¹ipanno, arahÄ arahattÄya paį¹ipanno.
In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
DN33:3.1.9: sotÄpanno, sotÄpattiphalasacchikiriyÄya paį¹ipanno; sakadÄgÄmÄ«, sakadÄgÄmiphalasacchikiriyÄya paį¹ipanno; anÄgÄmÄ«, anÄgÄmiphalasacchikiriyÄya paį¹ipanno; arahÄ, arahattaphalasacchikiriyÄya paį¹ipanno.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
The English is the same, although the Pali is different.
Piya is often translated as āfondnessā, like in
AN6.12:1.1: āChayime, bhikkhave, dhammÄ sÄraį¹Ä«yÄ piyakaraį¹Ä garukaraį¹Ä saį¹ gahÄya avivÄdÄya sÄmaggiyÄ ekÄ«bhÄvÄya saį¹vattanti.
āMendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
but in AN 8.2 which has an overall similar list itās warmth:
AN8.2:9.2: āayaį¹ kho ÄyasmÄ satthÄraį¹ upanissÄya viharati aƱƱataraį¹ vÄ garuį¹į¹hÄniyaį¹ sabrahmacÄriį¹, yatthassa tibbaį¹ hirottappaį¹ paccupaį¹į¹hitaį¹ hoti pemaƱca gÄravo ca.
āThis venerable lives relying on the Teacher or a spiritual companion in a teacherās role. They set up a keen sense of conscience and prudence for them, with warmth and respect.
What may have led to some confusion is that in the same Sutta we also have this passage:
AN8.2:1.3: Idha, bhikkhave, bhikkhu satthÄraį¹ upanissÄya viharati aƱƱataraį¹ vÄ garuį¹į¹hÄniyaį¹ sabrahmacÄriį¹, yatthassa tibbaį¹ hirottappaį¹ paccupaį¹į¹hitaį¹ hoti pemaƱca gÄravo ca.
Itās when a mendicant lives relying on the Teacher or a spiritual companion in a teacherās role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.
where pema is similarly combined with garu and is translated as āwarmthā.
AN8.28:1.3: ākhÄ«į¹Ä me ÄsavÄāāti?
āMy defilements have ended.āā
Question mark is lacking between single and double closing quote marks.
AN8.30:12.1: Yato kho tvaį¹, anuruddha, ime ca aį¹į¹ha mahÄpurisavitakke vitakkessasi, imesaƱca catunnaį¹ jhÄnÄnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹hadhammasukhavihÄrÄnaį¹ nikÄmalÄbhÄ« bhavissasi akicchalÄbhÄ« akasiralÄbhÄ«, tato tuyhaį¹, anuruddha, seyyathÄpi nÄma gahapatissa vÄ gahapatiputtassa vÄ nÄnÄbhesajjÄni, seyyathidaį¹āsappi navanÄ«taį¹ telaį¹ madhu phÄį¹itaį¹;
As you live contented your fermented urine as medicine will seem to you like various medicinesāghee, butter, oil, honey, molasses, and saltāseem to a householder or householderās child.
No salt in the text ā¦ 
