Also, english words have been introduced in the original pali text in some places. For example :
Curiously, the side-by-side display in the page doesn’t seem to have the same pali as the text in the sc-data repo.
Yes, that’s a find/replace error: we changed the Pali code from pi to pli, and somehow it got propagated in the texts. I’ve fixed these cases.
That’s bad, this was fixed months ago. I see other errors have come back, so there is clearly a problem getting the texts on to the site, I have asked Blake to look into this.
This one is for @Vimala
That’s right, they are variant readings.
That’s an HTML bug, @Blake can you look at this. In fact it is probably the same bug as the next one, we will fix it as number one priority.
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MN 29 I think should be “The Longer Simile of the Heartwood” on the title page and the translation.
This is fixed, thanks.
AN 6.61 #SC 1.4:
“Reverends, this was said by the Buddha in the ‘The Way to the Beyond’, in ‘The Questions of Metteyya’:
(double article)
Again at #SC 10.5.
Thanks, fixed!
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A State of Misery
Āpāyika Sutta Iti 48
https://suttacentral.net/iti48/en/ireland
This was said by the Lord. …
“Bhikkhus, these two will go to a state of misery, to hell, by not giving up such conduct as this. What two? One who while no liver of the holy life pretends to be one who lives the holy life, and one who falsely accuses another who lives the holy life in complete purity of not living it. These two will go to a state of misery, to hell, by not giving up such conduct as this.”
Well, “liver” might seem a little odd, but it’s not a mistake.
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https://suttacentral.net/pli-tv-kd6/en/horner-brahmali
On root medicince, etc.
Now at that time ill monks had need of roots as medicines. They told this matter to the Lord. He said: “I allow you, monks, (it) there is a reason, to make use of roots as medicines: turmeric, ginger, orris root, white orris root, garlic, black hellebore, khus-khus, nut-grass, or whatever other roots there are that are medicines, if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for one who makes use of (any of these medicines).”
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SN 5.7: With Upacala
At Sāvatthī. Then the nun Upacālā robed up in the morning … and sat at the root of a tree for the day’s meditation. The Māra the Wicked went up to Upacālā and said to her: “Nun, where do you want to be reborn?” “I don’t want to be reborn anywhere, sir.”
MN 38 “The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden. When nine or ten months have passed, the mother gives birth at great risk to her heavy burden”
Is this correct?
Perhaps a month is 28 days, a lunar cycle. 280 days/30 =9.333. 272/30 =8.4.
human pregnancy 9 or 10 months?
but perhaps that was not your concern? Maybe something else?
Re-reading it I don’t think it need correcting !!
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SN 35.238 Āsīvisopamasutta
#SC 13.1:
“‘The near shore that’s dubious and perilous’ is term for identity.”
Should be: ‘The near shore that’s dubious and perilous’ is a term for identity. (article lacking)
I’ve still another question to this sutta which diesn’t concern a typo:
At #SC 10 it says: “‘Empty village’ is a term for the six interior sense fields. If an astute, competent, clever person investigates this through the eye, it appears to them as vacant, hollow, and empty.” (etc. for the other sense organs)
This doesn’t make quite sense to me. What is the “this” the astute person is investigating through their eye?
In comparison the German translation (Hecker) has (paraphrased): “If one investigates the eye (etc.), one finds them vacant, hollow and empty.”
In this case the person investigates the sense organ itself and finds it empty, whereas in the first case they investigate something (the mysterious “this”) through the sense organ and find this “this” empty.
Can you explain, Bhante @sujato? Thanks!
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Fixed!
Fixed!
Fixed!
This is a bit of a tricky sentence. Compare Ven Bodhi’s translation:
If, bhikkhus, a wise, competent, intelligent person examines them by way of the eye, they appear to be void, hollow, empty
Here the “them” (plural) refers back to the six senses stated in the previous sentence.
Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati
The idiom is cepi naṃ, lit: “if that too”. In all the cases where this idiom is used, the naṃ has its normal accusative singular sense, so it seems unlikely that Ven Bodhi’s reading of it as plural here is correct. Hecker’s rendering is more of a paraphrase, as you note.
Compare a similar phrase in SN 35.243:
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ
When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
(I have revised my translation a little since you gave me the chance to look more closely! 
)
Here naṃ obviously refers to the “mendicant”.
Likewise in our original case it must refer back to whatever is in accusative singular in the previous sentence, namely etaṃ … adhivacanaṃ, i.e. “this term”. Thus the idea is the meditator is meant to investigate the term “empty village”, applying it to the eye, etc. I admit the construction is a little unusual—normally in such cases the referent is more obvious—but the general idea is clear enough.
‘Empty village’ is a term for the six interior sense fields. If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty.
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Makes it much clearer, thanks!
Suttaplex card to MN 47
“While some spiritual teachers prefer to remain in obscurity, the Buddha not only encouraged his followers to closely investigate him, but gave the a detailed and demanding method to do so.”
I guess it should be “them”.
Suttaplex card to MN 56
“The Buddha disagrees with a Jain ascetic on the question of whether physical or metal deeds are more important. When he hears of this, the Jain disciple Upāli decides to visit the Buddha and refute him, and proceeds despite against all warnings.”
I’m not sure: Is this proper English? Or should it be either ‘despite’ or ‘against’?
Suttaplex card to MN 58
“The leader of the Jains, Nigaṇṭha Nātaputta, gives his disciples Prince Abhaya a dilemma to pose to the Buddha, supposing that this will show his weakness. Things don’t go quite as planned.”
There’s only one disciple, Prince Abhaya; so no “s”.
Suttaplex card to MN 82
“A wealthy young man, Raṭṭhapāla, has a strong aspiration to go forth, but has to prevail against the reluctance of his parents. Even after he became a monk, his parents tried to persuade him to disrobe. the discourse ends with a moving series of teachings on the fragility of the world.”
Capital “T”.
Suttaplex card to MN 83
“In Madhurā, towards the north-eastern limit of the Buddha’s reach during his life, King Avantiputta asks Venerable Mahākaccāna regharding the brahmanical claim to be the highest caste.”
Should be “regarding” (no ‘h’).
Suttaplex card to MN 105
“Not all of those who claim to be awakened are genuine. The Buddha teaches how true spiritual progress depends on a irreversible letting go of the forces that lead to suffering.”
Should it be “an”?
Suttaplex card to SN 56.11
“The famous first discourse, taught at Varanasi to the group of five ascetics. It begins by rejecting the extremes of asceticism and indulgence and recommends the middle way of the eightfold path. Then it defines the our noble truths and analyzes them in twelve aspects. It ends with Venerable Kondañña becoming the first person apart from the Buddha to realize the Dhamma.”
Of course: the four noble truths! How could this happen? 
Suttaolex card to MN 149
“Explains how insight into the six senses is integrated with eightfold path and leads to liberation.”
Perhaps “integrated with the eightfold path”.
Suttaplex card to MN 150
“In discussion with a groups of householders, the Buddha helps them to distinguish those spiritual practitioners who are truly worthy of respect.”
Shpould be: a group.
Sutaplex card to MN 151
“The Buddha notices Venerable Sāriputta’s glowing complexision, which is the result of his deep meditation. He then presents a series of reflections by which a mendicant can be sure that they are worthy of their alms-food.”
Should be: complexion.
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MN 35 Paragraph (3 from the end)
“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form
I think “all form” should be “all consciousness”
MN 141, German translation Mettiko:
“Und was, Freunde, heißt ,nicht bekommen, was man sich wünscht, ist Dukkha‘?”
Space should be after the comma, not before.
Here’s my take on cepi naṃ:
If an astute, competent, clever person investigates that which is named the eye… in relation that which is named the ear … , it appears vacant, hollow, and empty.SN 35.197
that which is named ‘night’/‘day’- MN19
that which is named ‘north’/south/west etc. -MN140
…it seems to act as an intensifier in the sentence, and also explores the meaning of a single sentence with use of repetition.
As for the meaning of the original sentence, if we mindfully focus on a sense base, disregarding the stimulus, it is experienced as empty on its own.
[edit purpose: change of meaning of cepi nam…]
with metta,
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