Various corrections

Author: winterdharma

01_agama/dirgha/DA_25.md

@@ -67,7 +67,7 @@ next: DA_26.html
 19\. Kāśyapa said to the Buddha, “What are the completion of precepts and completion of views that go beyond the ascetic practices and that are fine and supreme?”
 {:#p19}
 
-20\. The Buddha told Kāśyapa, “Listen closely, and well consider it. I’ll explain it for you.”
+20\. The Buddha told Kāśyapa, “Listen closely, and consider it well. I’ll explain it for you.”
 {:#p20}
 
 Kāśyapa said, “Very well, Gautama. I’d be glad to hear it.”

01_agama/dirgha/DA_26.md

@@ -248,7 +248,7 @@ He answered, “He wouldn’t be uncertain. Why is that? It’s his native count
 57\. Vāsiṣṭha and Bhāradvāja then both said to the Buddha, “Setting aside this discussion, we’ve heard that the ascetic Gautama is clearly aware of the way to Brahmā and explains it for others. He also relates how he sees others reborn with Brahmā. Please let the ascetic Gautama discuss the way to Brahmā out of compassion for us. Make it a plain and detailed explanation!”
 {:#p57}
 
-58\. The Buddha said, “Listen closely, and well consider it. I’ll explain it for you.”
+58\. The Buddha said, “Listen closely, and consider it well. I’ll explain it for you.”
 {:#p58}
 
 They answered, “Very well. We’d like to hear it.”

01_agama/madhyama/MA_016.md

@@ -14,7 +14,7 @@ next: MA_017.html
 1\. Thus I have heard:[\[1\]](#n1){:#ref1} One time, the Buddha traveled to the country of the Kālāmas accompanied by a great assembly of monks. He went to the town of \*Keśaputra and stayed in a rosewood grove north of it. [\[2\]](#n2){:#ref2}
 {:#p1}
 
-### The Doubt of the Kālāmas
+#### The Doubt of the Kālāmas
 
 2\. It was then that the Kālāma people of \*Keśaputra heard: “The ascetic Gautama from the Śākya clan renounced the Śākya dynasty, left home, and trained on the path. He has traveled to the country of the Kālāmas and arrived at \*Keśaputra with a great assembly of monks. They are staying in the rosewood grove north of the town.
 {:#p2}
@@ -25,7 +25,7 @@ next: MA_017.html
 4\. “We should go together to visit the ascetic Gautama, venerate, and make offerings to him.”
 {:#p4}
 
-5\. After hearing this, Kālāma people of \*Keśaputra left town with their peers and attendants, following each other as they went north to the rosewood grove. They wanted to visit the Bhagavān, venerate, and make offerings to him. When they arrived, some of those Kālāmas bowed their heads at the Buddha’s feet and withdrew to sit at one side. Some of them exchanged greetings with the Buddha and withdrew to sit at one side. Some saluted the Buddha with their palms together and withdrew to sit at one side. Some looked at the Buddha from a distance and quietly sat down.
+5\. After hearing this, the Kālāma people of \*Keśaputra left town with their peers and attendants, following each other as they went north to the rosewood grove. They wanted to visit the Bhagavān, venerate, and make offerings to him. When they arrived, some of those Kālāmas bowed their heads at the Buddha’s feet and withdrew to sit at one side. Some of them exchanged greetings with the Buddha and withdrew to sit at one side. Some saluted the Buddha with their palms together and withdrew to sit at one side. Some looked at the Buddha from a distance and quietly sat down.
 {:#p5}
 
 6\. After they each had sat down, the Kālāma people settled as the Buddha taught the Dharma. He encouraged, roused, and made them rejoice, teaching the Dharma for them with measureless methods. After he encouraged, roused, and made them rejoice, he waited quietly.
@@ -46,7 +46,7 @@ next: MA_017.html
 11\. “Kālāmas, ‘deluded’ means to be hindered by delusion. When the mind is dissatisfied, a person sometimes kills beings, takes what’s not given, commits sexual misconduct, knowingly lies, and drinks alcohol.
 {:#p11}
 
-### Ten Good Deeds
+#### Ten Good Deeds
 
 12\. “Kālāmas, the well-versed noble disciple parts with killing, stops killing, and discards weapons. With conscience, modesty, and compassion, they are beneficial to all beings, even insects and worms. They purify their mind and rid it of killing beings.
 {:#p12}
@@ -78,7 +78,7 @@ next: MA_017.html
 21\. “Kālāmas, the well-versed noble disciple is free of wrong view and stops wrong view. They conduct themselves in right view and aren’t mistaken. Such is their view, and such is their speech: ‘There’s generosity, purification, and incantations. There’s the results of good and bad actions. There’s the present world and another world. There’s father and mother. The world truly has people who depart and go to good places, good departures, and good headings. In this world and the next, they accomplish and dwell in their own knowledge, perception, and realization.’ They purify their mind and rid it of wrong views.
 {:#p21}
 
-### The Four Immeasurables
+#### The Four Immeasurables
 
 22\. “Thus, Kālāmas, the well-versed noble disciple achieves pure physical conduct and achieves pure verbal and mental conduct. They’re free of anger, free of dispute, and they get rid of drowsiness. Without agitation or arrogance, they end doubt and free themselves from pride. With right mindfulness and right knowledge, they have no delusions.
 {:#p22}
@@ -89,7 +89,7 @@ next: MA_017.html
 24\. “So it is with compassion, joy, and equanimity. Having no bonds, enmity, anger, or quarrel, they accomplish and dwell in pervading the whole world, [their mind being] broad, vast, measureless, and well cultivated.
 {:#p24}
 
-### The Four Peaceful Dwellings
+#### The Four Peaceful Dwellings
 
 25\. “Thus, Kālāmas, the well-versed noble disciple’s mind is without bondage, without enmity, without anger, and without dispute. They readily attain four peaceful dwellings. What are the four?
 {:#p25}
@@ -109,7 +109,7 @@ next: MA_017.html
 30\. “Thus, Kālāmas, the well-versed noble disciple’s mind is without bondage, without enmity, without anger, and without dispute. These are called the four peaceful dwellings.”
 {:#p30}
 
-### Conclusion
+#### Conclusion
 
 31\. The Kālāmas said to the Bhagavān, “Thus, Gautama, the well-versed noble disciple’s mind is without bondage, without enmity, without anger, and without dispute and attains four peaceful dwellings. What are the four?
 {:#p31}
@@ -142,7 +142,7 @@ next: MA_017.html
 1. {:#n1} For the source text, cf. <a href="https://cbetaonline.dila.edu.tw/zh/T01n0026_p0438b13" target="_blank">T26.1.438b13-9c22</a>. The direct parallel for this <em>sūtra</em> is [AN 3.65](https://suttacentral.net/an3.65){: target="_blank"}. [\[back\]](#ref1)
 2. {:#n2}<em>country of the Kālāmas</em>. C. <span class="ch">伽藍</span>, MCh k’ie-lam, P/S Kālāma. The Taisho reads <span class="ch">園</span> (“park”), which appears to be an error. I’ve adopted an alternate reading of <span class="ch">國</span> (“country”). \\
 *<em>Keśaputra</em>. C. <span class="ch">羇舍子</span>, MC. kɪĕ-ʃɪă-putra, P. Kesamutta. The Chinese is a partial transliteration (<span class="ch">子</span> typically translates P. <em>putta</em>, S. <em>putra</em>). I’ve not located a S. attestation for this place name, so I’ve tentatively reconstructed it given typical Chinese transliterations. [\[back\]](#ref2)
-3. {:#n3}<em>causes that are pre-existent</em>. C. <span class="ch">因習本有</span>. I suspect that <span class="ch">因習</span> translates a verb equivalent to P. <em>uppajjati</em> (“to arise, come into being”), which is found in the P. parallel. <span class="ch">本有</span> usually means “inherent existence,” but here with the functional meaning of “pre-existing.” The verb <span class="ch">因習</span> is apparently the participial adjective (“arising pre-existent”), making the expression awkward, but I believe it basically means “pre-existing cause.”
+3. {:#n3}<em>causes that are pre-existent</em>. C. <span class="ch">因習本有</span>. I suspect that <span class="ch">因習</span> translates a verb equivalent to P. <em>uppajjati</em> (“to arise, come into being”), which is found in the P. parallel. <span class="ch">本有</span> usually means “inherent existence,” but here with the functional meaning of “pre-existing.” The verb <span class="ch">因習</span> is apparently the participial adjective (“arising pre-existent”), making the expression awkward, but I believe it basically means “pre-existing cause.” [\[back\]](#ref3)
 
 ---
 

01_agama/madhyama/MA_017.md

@@ -17,20 +17,20 @@ next: MA_025.html
 2\. It was then that there was a [young] Ābhāsvara god named Gāminī. His appearance was glorious, and he was radiant and glowing. At night just before dawn, he went to the Buddha, bowed his head at the Buddha’s feet, and then withdrew to stand at one side. That [young] Ābhāsvara god Gāminī then said, “Bhagavān, the priests are proud of themselves, serving one god or another. When the lives of sentient beings end, the priests can send them as they like to be reborn in good places, born up in the Heavens. The Bhagavān is the Dharma Lord! May the Bhagavān cause sentient beings to go to good places, being born up in the Heavens when their lives end!”
 {: #p2}
 
-### A Person Who Practices a Dark Path
+#### A Person Who Practices a Dark Path
 
-3\. The Bhagavān told him, “Gāminī, now I will ask you a question. Answer as you understand it. Gāminī, what do you think? Suppose in a town there is a man or woman who is indolent, doesn’t make effort, and practices a bad teaching. They consummate the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and false view.
+3\. The Bhagavān told him, “Gāminī, now I will ask you a question. Answer as you understand it. Gāminī, what do you think? Suppose in a town there is a man or woman who is indolent, doesn’t make effort, and practices a bad teaching. They consummate the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and wrong view.
 {: #p3}
 
-4\. “When their life ends, suppose a crowd of people comes. They each praise them and pray with their palms together. They say, ‘You were a man or woman who was indolent, didn’t make effort, and practiced a bad teaching. You consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and false view. Because of these causes and these conditions, you surely will go to a good place, being born up in the Heavens when your body breaks up and your life ends.’
+4\. “When their life ends, suppose a crowd of people comes. They each praise them and pray with their palms together. They say, ‘You were a man or woman who was indolent, didn’t make effort, and practiced a bad teaching. You consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and wrong view. Because of these causes and these conditions, you surely will go to a good place, being born up in the Heavens when your body breaks up and your life ends.’
 {: #p4}
 
-5\. “Thus, Gāminī, that man or woman was indolent, didn’t make effort, and practiced a bad teaching. They consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and false view. Would they go to a good place, being born up in the Heavens when their body breaks up and their life ends because of these causes and these conditions when this crowd of people praises them and prays with their palms together?”
+5\. “Thus, Gāminī, that man or woman was indolent, didn’t make effort, and practiced a bad teaching. They consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and wrong view. Would they go to a good place, being born up in the Heavens when their body breaks up and their life ends because of these causes and these conditions when this crowd of people praises them and prays with their palms together?”
 {: #p5}
 
 Gāminī answered, “No, Bhagavān.”
 
-6\. The Bhagavān commended him, “Good, Gāminī! Why is that? That man or woman was indolent, didn’t make effort, and practiced a bad teaching. They consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and false view. Suppose a crowd of people praises them and prays with their palms together, ‘Because of these causes and these conditions, you can go to a good place, being born up in the Heavens when your body breaks up and your life ends.’ This is not something that’s possible.
+6\. The Bhagavān commended him, “Good, Gāminī! Why is that? That man or woman was indolent, didn’t make effort, and practiced a bad teaching. They consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and wrong view. Suppose a crowd of people praises them and prays with their palms together, ‘Because of these causes and these conditions, you can go to a good place, being born up in the Heavens when your body breaks up and your life ends.’ This is not something that’s possible.
 {: #p6}
 
 #### Simile of a Heavy Stone in Water
@@ -40,10 +40,10 @@ Gāminī answered, “No, Bhagavān.”
 
 Gāminī answered, “No, Bhagavān.”
 
-8\. “So it is, Gāminī. That man or woman was indolent, didn’t make effort, and practiced a bad teaching. They consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and false view. Suppose a crowd of people praises them and prays with their palms together, ‘Because of these causes and these conditions, you can go to a good place, being born up in the Heavens when your body breaks up and your life ends.’ This is not something that’s possible. Why is that? The path of ten bad deeds is dark and has a dark result. It naturally heads downward; it surely goes to a bad place.
+8\. “So it is, Gāminī. That man or woman was indolent, didn’t make effort, and practiced a bad teaching. They consummated the path of ten bad deeds, which are killing beings, taking what’s not given, sexual misconduct, false speech … and wrong view. Suppose a crowd of people praises them and prays with their palms together, ‘Because of these causes and these conditions, you can go to a good place, being born up in the Heavens when your body breaks up and your life ends.’ This is not something that’s possible. Why is that? The path of ten bad deeds is dark and has a dark result. It naturally heads downward; it surely goes to a bad place.
 {: #p8}
 
-### A Person Who Practices a Light Path
+#### A Person Who Practices a Light Path
 
 9\. “Gāminī, what do you think? Suppose there’s a man or woman in that town who makes effort, diligently cultivates, and practices the superb teaching. They consummate the path of ten good deeds, which are parting with killing and stopping killing … taking what’s not given … sexual misconduct … false speech … parting with wrong view, stopping wrong view, and attaining right view. When their life ends, suppose a crowd of people comes. They each praise them and pray with their palms together, ‘You man or woman made effort, diligently cultivated, and practiced the superb teaching. You consummated the path of ten good deeds, which are parting with killing and stopping killing … taking what’s not given … sexual misconduct … false speech … parting with wrong view, stopping wrong view, and attaining right view. Because of these causes and these conditions, you will go at a bad place, being born in hell when your body breaks up and your life ends.’
 {: #p9}
@@ -53,7 +53,7 @@ Gāminī answered, “No, Bhagavān.”
 
 Gāminī answered, “No, Bhagavān.”
 
-11\. The Bhagavān commended him, “Good, Gāminī! Why is that? Gāminī, that man or woman made effort, diligently cultivated, and practiced the superb teaching. They consummated the path of ten good deeds, which are parting with killing and stopping killing … taking what’s not given … sexual misconduct … false speech … parting with wrong view, stopping wrong view, and attaining right view. Suppose [a crowd of people comes,] and they each praise them and pray with their palms together, ‘Because of these causes and these conditions, you can go to a bad place, being born in hell when your body breaks and your life ends.’ This is not something that’s possible. Why is that? Gāminī, the path of the ten good deeds is light and has a light result. It naturally rises upward; it surely goes to a good place.
+11\. The Bhagavān commended him, “Good, Gāminī! Why is that? Gāminī, that man or woman made effort, diligently cultivated, and practiced the superb teaching. They consummated the path of ten good deeds, which are parting with killing and stopping killing … taking what’s not given … sexual misconduct … false speech … parting with wrong view, stopping wrong view, and attaining right view. Suppose [a crowd of people comes,] and they each praise them and pray with their palms together, ‘Because of these causes and these conditions, you can go to a bad place, being born in hell when your body breaks and your life ends.’ This is not something that’s possible. Why is that? Gāminī, the path of ten good deeds is light and has a light result. It naturally rises upward; it surely goes to a good place.
 {: #p11}
 
 #### The Simile of a Pot of Cream in Water

01_agama/madhyama/MA_074.md

@@ -68,7 +68,7 @@ next: MA_075.html
 17\. Once they had assembled at the meeting hall, he came back to the Buddha, bowed his head at his feet, and withdrew to sit to one side. He said, “Bhagavān, any monks who’ve traveled to Mṛgadāva Park in Bharga have all been sent to assembly at the meeting hall. May the Bhagavān know the time is right.”
 {: #p17}
 
-18\. Thereupon, the Bhagavān led Venerable Ānanda to the meeting hall. He prepared a seat in front of the assembled monks and sat down. After sitting, he addressed them, “Monks, now I will explain the eight thoughts of a great man for you. All of you, listen closely, and well consider it!” The monks then accepted the teaching and listened.
+18\. Thereupon, the Bhagavān led Venerable Ānanda to the meeting hall. He prepared a seat in front of the assembled monks and sat down. After sitting, he addressed them, “Monks, now I will explain the eight thoughts of a great man for you. All of you, listen closely, and consider it well!” The monks then accepted the teaching and listened.
 {: #p18}
 
 19\. The Buddha said, “The eight thoughts of a great man are these: ‘The path comes from having no desires; it’s not attained by having desires. The path comes from knowing what’s enough; it’s not obtained by lacking satisfaction. The path comes from seclusion; it’s not obtained by enjoying company, living with company, or joining company. The path comes from diligence; it’s not obtained by indolence. The path comes from right mindfulness; it’s not obtained by wrong mindfulness. The path comes from a concentrated mind; it’s not obtained by a distracted mind. The path comes from wisdom; it’s not obtained by foolishness. The path comes from non-frivolity, enjoying non-frivolity, and practicing non-frivolity; it’s not obtained by frivolity, enjoying frivolity, or practicing frivolity.’

01_agama/madhyama/MA_146.md

@@ -4,7 +4,7 @@ title: 'The Medium Discourses | Chapter 12: The Brahmins | 146. Parable of the E
 type: kramdown
 base: ../../
 previous: MA_140.html
-next: MA_176.html
+next: MA_153.html
 ---
 
 # [The Medium Discourses](index.html)