vedagū is sometimes knowledge-master (for example Thig 13.2), sometimes knowledge master (for example AN7.90).
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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 to…
https://suttacentral.net/dhp60-75/pli/ms
Dhp 60
Dīgho bālāna saṁsāro,
I believe should be.
Dīgho bālānaṁ saṁsāro,
It doesn’t look like a textual variant.
SN 1.1 is still saying ‘pond’. 
Iti 21, should it say ‘purity’ of mind?
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ud3.2:1.3: Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti:
Now at that time Venerable Nanda, the Buddha’s paternal cousin, informed several mendicants:
Should be maternal cousin, not paternal. Also, unlike for example in SN 21.8, the “brother” is mentioned.
ud3.2:4.1: “Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Yes, reverend,” Nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
ud3.2:4.2: Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:
The Buddha said to him:
The Buddha says it twice … (Like other segments in this Sutta, this too might still be subject to adjustment.)
ud3.2:5.3: “Evaṁ, bhante”ti.
“Yes, sir,” they replied.
Should be he replied.
There seems to be an error in Itivuttaka 106 , where “‘First teachers’ is a term for your parents” is repeated. I assume that the first instance should have “first gods” (gods of old?) in place of “first teachers.”
AN8.13:2.1: Evamevaṁ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ 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 it’s aṅga and for the mendicant it’s dhamma.
There are still more such cases:
- in the AN Threes AN 3.19, 3.20, 3. 96, 3.97, 3.98
- in the AN Fours AN 4.112, 4.114, 4.181, 4.259, 4.260
- in the AN Fives AN 5.103, 5.131, 5.132; AN 5.134:2.7
- in the AN Sixes AN 6.5, 6.6, 6.7
In AN 5.17:1.8 it’s the opposite.
Not sure if I found them all.
AN8.16:1.3: Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—
It’s a mendicant who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause quarrels.
I can’t quite see why it says “they memorize and help others remember”. I’d understand it to be “they memorize and remember”.
I think there is an error in the NCPED entry: Definitions for: ajjhabhāsi (suttacentral.net)
(& possibly the PED entry for the same, not sure).
ajjhabhāsi should be the aorist 3 singular of adhibhāsati.
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:
- vinaye sandassetabbāni
- vinaye ca sandissanti
- vinayadharo
But the translations are not consistent with these.
Again another context is ayaṁ dhammo, ayaṁ vinayo, translated as “this is the teaching, this is the training”, which is not problematic.
AN8.19:18.2: evamevaṁ kho, pahārāda, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno.
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: sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
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 “fondness”, like in
AN6.12:1.1: “Chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
“Mendicants, 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 it’s warmth:
AN8.2:9.2: ‘ayaṁ kho āyasmā satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s 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 satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.
It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s 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 “warmth”.
AN8.28:1.3: ‘khīṇā me āsavā’”ti?
‘My defilements have ended.’”
Question mark is lacking between single and double closing quote marks.
AN8.30:12.1: Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ;
As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child.
No salt in the text … 
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