SN 12.63: B. Sujato 🤦 can't tell the difference between metta, 'love' and 'lust'.

Kāma usually means sensuality or lust.
But occasionally in the suttas, it's used in a neutral or positive context, such as an extreme desire/determination to do some skillful activity. In this sutta, SN 12.63, it's a neutral or ordinary context of everyone's 'love' of life and fear of death.

But because B. Sujato translates 'metta' as 'love', and he actually overuses 'love' in translating many other pali words besides 'metta', for some reason in this sutta, where 'love' is actually the perfect word to translate 'kāma', he decides to under translate it as 'want'. Similar to how 'dislike' is not really the appropriate way to describe 'hate'.

B. Sujato's  🤦 translation of 'kāma' as 'want' 

https://suttacentral.net/sn12.63/en/sujato

Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?	And how should you regard mental intention as fuel?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ.	Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ.	Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.	Then that person’s intention, aim, and wish would be to get far away.
Taṃ kissa hetu?	Why is that?
Evañhi, bhikkhave, tassa purisassa hoti:	Because that person would think:
‘imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’ti.	‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.	I say that this is how you should regard mental intention as fuel.
Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti.	When mental intention as fuel is completely understood, the three cravings are completely understood.
Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.	When the three cravings are completely understood, a noble disciple has nothing further to do, I say.

For comparison, B. Thanissaro's translation: of the same words and passage:

(3. Intellectual-intention-nutriment / mano-sañ-cetan-āhāro)

3. ♦ “kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. taṃ kissa hetu? evañhi, bhikkhave, tassa purisassa hoti — ‘imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’ti. evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

3) “And how is the nutriment of intellectual intention to be regarded? Suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, and a man were to come along—loving life, hating death, loving pleasure, abhorring pain—and two strong men, having grabbed him by the arms, were to drag him to the pit of embers. To get far away would be that man’s intention, far away would be his wish, far away would be his aspiration. Why is that? Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’ In the same way, I tell you, is the nutriment of intellectual intention to be regarded. When the nutriment of intellectual intention is comprehended, the three forms of craving [for sensuality, for becoming, and for non-becoming] are comprehended. When the three forms of craving are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.

The point is errors cascade and compound

When you make a serious translation and interpretation error (B. Sujato translation of 'metta' as 'love'), then the errors compound and cascade when you have to translate other related pali words incorrectly to not clash with and amplify your original error.