MN 26, SC 15.23
Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare it having achieved it?
… and declare having achieved it?—Remove one it.
At SC 16.23 the same for Rama.
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or add a comma: “declare it, having achieved it.”
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All three versions sound correct to me 
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This conforms to what is found in other places of this sutta.
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In An 7.50 (german) there is a typo: “Keuchheitswandel” instead of “Keuschheitswandel”. This typo seems to occur only once. update: it occurs already in the database at palikanon.com (which has the same translation, but differs in numbering: it is “AN 7.47” there), and only once.
This lets make me the suggestion to run a word-statistics program over, say, the german database and check any miswritten word by the frequency/occurence table (I've done things like this sometimes in my job and for finding obvious typos/false links in the palicanon.com-database)
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Bhante @sujato this is not an error or typo. But a clarification to the reader.
MN48
I suggest inserting “right” for the clarification. You find this in other translations.
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‘Do I have the same nature as a person accomplished in (right) view?’ And what, mendicants, is the nature of a person accomplished in (right) view?
It might be redundant to insert “right” given that being “accomplished in wrong view” would be such a contortion as to not make sense to most people.
MN 80 With Vekhanasa
7th paragraph "Such is the splendor of the self that is sound after death.”
Should this read “found after death”
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MN66
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Ven @sujato translation.
Take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.
Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo;
So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.
iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi.
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I.B.Horner translation.
As to this, Udāyin, a monk, by wholly transcending the plane of neither-perception-nor-non-perception, enters on and abides in the stopping of perception and feeling. This is its transcending. It is for this that I, Udāyin, speak even of the getting rid of the plane of neither-perception-nor non-perception.
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Honer translation make more sense.
Perhaps this is my poor English Bhante @sujato
Could you explain the meaning of the following.
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This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.
Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.
‘Danger of sharks’ is a term for females.
‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ.
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The way I understand they returned to lower life because they are not afraid of shark (females).
Bhante Sujato’s simple translation works better for me. I myself use “so” in this way in conversation. It is quite short and direct.
So, what do you think?
Oh. Interesting. What you wrote is actually how I read Bhante’s translation. Upon closer look, I see that what Bhante actually wrote is “afraid of the danger of”. Maybe “heedless” would work better instead of “afraid”. Yet I also have to say that my thought did indeed go the way Bhante intended.
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Thanks.
I did not notice “So,Udayi” for some reason.
Perhaps I was tired at late at night or perhaps SCV played “So. Udayi” as a separat line.
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In MN43:
- There is 2 versions of the inquiring monk’s name (as underlined).
- Further down the text the word “monk” was used instead of mendicant.
Thanks. We like the translation 
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In Theragatha (2019 translation by Bhikkhu Sujato) there is an error with the text layout in book 16 (the book of the twenties) 2nd sutta in this book. Link here: SuttaCentral
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Minor suggestions . . .
DN 1, SC 37 & DN 2, SC 60
Story telling
Storytelling
DN 1, SC 40 & DN 2, SC 63
Head-bands . . . choweries . . .
Headbands . . . chowries? (I can’t find “chowery” in the dictionary.)
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Choweries occurs in the following context:
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, head-bands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, choweries, and long-fringed white robes. The ascetic Gotama refrains from such beautification and adornment.’ Such is an ordinary person’s praise of the Realized One (DN 1 SC 40).
It seems to refer to some fancy garment/accessory. Image for chowry:
Though derived from Sanskrit, chaudhuri refers to a chief. It seems chaudhuri doesn’t fit the context. Not sure about the Pāli though.
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