Should the word ‘mendicants’ be in the following verse as per the previous one? Iti 41.
Udana 8.9, in the ending verse, says “consciousness come to an end.” Probably should read “consciousness comes to an end.”
Udana 8.6 mentions “people building houses in accord with the station of the deaities.” “deaities” should be “deities.”
Iti 49
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Suppose a fool is sitting in a council hall, a street, or a crossroad, where people are discussing what is proper and fitting. And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. Then that fool thinks, ‘These people are discussing what is proper and fitting. But those things are found in me and I am seen in them!’ This is the first kind of suffering and sadness that a fool experiences in the present life.
I’m not sure if it is intended, but as I was reading the bolded sentences, I read it as the fool find in himself what is proper and fitting. I thought it can’t be, so I checked another translation (found polish one of “Varapanyo”), in which it is clear that what is found in the fool is these improper things, breaking the 5 precepts. Venerable Bhante Sujato I leave it to your discernment and consideration if you wish to change that passage in your translation in any way. 
With Metta 
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It seems the translation from here
AN8.46:4.2: Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca;
Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating.
has swapped to DN 17 (here and in some other segments):
DN17:1.6.10: Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.
When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating,
pemanīya isn’t in the Pali here, yet has remained in translation.
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I’ve noticed some formatting inconsistency at Ud 8.1-4. At 8.3, the Buddha’s “heartfelt sentiment” is indented, like the verse parts of Udanas normally are. But in the three others, the “heartfelt sentiment” is not intended….I don’t know if that’s deliberate (maybe because the “heartfelt sentiment” is not considered poetic?) or not.
This is not exactly a typo or such.
I am wondering if it would be a good idea to show the verse numbers of the Dhammapada verses on SuttaCentral:
Currently it cannot be seen on the website, so you would have to count from the top to the bottom.
Another thing I am wondering about: Why has nobody ever translated the titles of the verses? Consistently, no English and no German translator seems to have translated the titles.
Obviously, I have only ever read the Dhammapada in translation so far, but now viewing it along with the Pali, I realize for the first time that the verses have titles. And most interestingly, these titles tell us to which person a specific verse is associated. And I have always been wondering where people know this from … thinking they must have some magic access to some magic information that I don’t have!
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ud6.1:13.4: Parinibbātu dāni, bhante, bhagavā;
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
ud6.1:13.5: parinibbātu sugato;
ud6.1:13.6: parinibbānakālo dāni, bhante, bhagavato”ti.
Closing quote marks are lacking in English.
Ah! And there are also no opening quote marks in segment 9.1.
MN 141
Sāriputta is able to teach, assert, establish, clarify, analyze, and reveal the four noble truths.”
Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti
Please note that Bhante did not translate the 2 words shown in bold. There are 7 verbal infinitives in the Pali original, but only 6 translated by Bhante.
In English translation, “Gāyā” and “Gāyā Head” are spelled with a diacritical on both "a"s in AN 8.64 and Ud 1.9, but only on the second “a” in SN 35.28, “Gayā”.
AN8.64:8.6: “imā devatā evaṁdīghāyukā evaṁciraṭṭhitikā”ti, tā ca devatā jāneyyaṁ yadi vā me imāhi devatāhi saddhiṁ sannivutthapubbaṁ yadi vā na sannivutthapubbanti;
and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities.
This is the last part of a long sentence spread over many segments, and this is the place where the question mark belongs. “How if I were to perceive … and find out …?”
Not sure if this is the right place to ask questions re. coding but as I’m currently working on the Dhammasanghani I sometimes come across little things.
Bhante @Sujato, I noticed that <ul> lists in SC html texts (f.i. here: SuttaCentral) are again showing the dot in front of it. Before this was not the case as there was a list-style-type: none; in the css. This seems to have changed with the last update on SuttaCentral. Is this on purpose or has this code fallen out?
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AN5.231:1.6: na kalyāṇavāco hoti na kalyāṇavākkaraṇo;
They’re not a good speaker and don’t speak well.
…
AN5.231:2.6: kalyāṇavāco hoti kalyāṇavākkaraṇo;
They’re a good speaker and speak well.
Except for this Sutta, in all other cases there is no English counterpart for kalyāṇavākkaraṇo in this idiom. Is this a deliberate abbreviation or an oversight?
AN8.86:8.3: ‘idāni imaṁ āyasmantaṁ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṁ tamhā samādhimhā cāvessatī’ti.
‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.
Closing quote mark is lacking.
In Venerable Suddhāso’s translation of MN10, the line
He trains in this way: ‘I will breath in experiencing the whole body.’
should read:
He trains in this way: ‘I will breathe in experiencing the whole body.’
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sabbe dhammā anattā has always been translated “all things are not-self”—except for in Thag 15.1, where it says “all principles”.
The venerable Koṇḍañña has been translated as “Koṇḍañña Who Understood” in SN 56.11, SN 8.9, and Ud 7.6, but as “Aññāsikoṇḍañña” in Thag 15.1. Is there a reason for that?
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Very minor, but in The opening story of the Monk’s analysis Mahamogallana says “It’s not easy to get by almsfood.” When the earlier narrative description, and standard English, says “get by on almsfood”.
The Pali is “Na sukarā uñchena paggahena yāpetuṁ.”
A little analysis because I know these phrases can be very unclear to non-native speakers even when they’ve been speaking English for a long time. “Get by on” is an idiomatic phrase meaning “subsist on” while “get by” can mean “subsist” on its own as an idiomatic phrase, but “get by X” means either “obtain by X means” or “move near/past X” using the more literal meanings of the two words. This also changes the interpretation of “it”. So here it sounds like Mahamogallana is saying “Something I referred to earlier is difficult to obtain through almsfood” rather than “Subsisting on almsfood is difficult”
Because it’s a single preposition omission though I’m sure most people just mentally substituted the typo for the correct version in their heads and were never confused.
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Thig16.1:50.2: Upanīte assuthaññarudhiramhi;
compared with tears, milk, and blood;
Thig16.1:50.3: Sara ekakappamaṭṭhīnaṁ,
Remember bones piled up high as Mount Vipula
Either semicolon after “blood” should be a period, or “remember” should be spelled without a capital.
On SuttaCentral,
Dh(C) 16.14f = “Doing one’s best and with diligence.” = Dh(C) 16.13f.
But, Dh(C)16.13f = 勉力行精進；and Dh(C) 16.14f = 見微知所忌。
Moreover, pdf copy of The Chinese Version of Dharmapada has Dh(C) 16.14f = “Perceiving [that] subtlety and knowing what to shun.”
Thanks to Free Public SIT-IN classes which examined Dh(P)113 (parallel to Dh(C)16.14). The Buddha-Dharma Centre of Hong Kong - Posts | Facebook
Worthwhile to go through all the entries of Dh(C) — English Translation; as there is more; will keep reporting, but not sure if this is the right thread (& not sure who to tag, the monastics should not be disturbed during vassa):
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Dh(C)9.13 is missing: from T 210.9: 雙要品法句經第九二十有二章—Bhikkhu Kuala Lumpur Dhammajoti (suttacentral.net) (Dh(C)9.14 — well-roofed)
蓋屋不密， As when a house is ill-roofed
天雨則漏， The rain will get in.
意不惟行， When the mind does not watch one’s actions,
淫泆為穿； Lust will get into it. -
Dh(C)16.8e & f are missing
雖終百歲， Though for a whole century,
奉事火祠， One might attend to the sacrificial fire;
不如須臾， It’s better, even if for a single moment,
供養三尊， To make offerings to the Three Honoured Ones
一供養福， The merit of one such thought
勝彼百年。 Excels that of a century-long [sacrificial act]. -
Dh(C)34.6d missed out l in life
Having a pure life, untainted. -
Dh(C)34.8c misspelled greives
不近不憂， He who grieves not when they are not near,
Not sure if the numbering is to be the same:
Found T04n0212_029 出曜經 第29卷 | CBETA 漢文大藏經
in SuttaCentral as T 212.33: ◎沙門品第三十三—Taishō Tripiṭaka (suttacentral.net) BUT it has 33 (三十三) in the title but 29(二十九) in the ‘subtitle’. [Note: Found this because was locating parallel to Dhp372; UdV(C1)(p.766b) is supposed to be a closer parallel than Dh(C)34.12 because of the line 得近泥洹 in T212; but 得至泥洹 in T210.]
PS - Checking is not random (though it appears so) — Dh(C)9, 16 and 34 (work in progress) because parallels to Dhp1&2, Dhp374 and Dhp113 which were cited in the classes are contained in the respective ‘chapters’.