various small corrections, minor revision to T109

Author: winterdharma

01_agama/dirgha/DA_13.md

@@ -181,7 +181,7 @@ next: DA_14.html
 45\. “Ānanda, it’s for this reason that we know seeking comes from craving. ‘Seeking exists conditioned by craving.’ That’s the meaning of what I said.
 {:#p45}
 
-46\. He also told Ānanda, “Seeking exists conditioned by craving up to guarding and safeguards. Feeling is likewise. Seeking exists because of feeling up to guarding and safeguards.
+46\. He also told Ānanda, “Seeking exists conditioned by craving up to guarding and safeguards. Feeling is likewise. Seeking exists because of feeling up to guarding and safeguards.”
 {:#p46}
 
 #### Dependent Origination of Feeling
@@ -245,7 +245,7 @@ next: DA_14.html
 59\. “Ānanda, it’s for this reason that we know name and form comes from consciousness. ‘Name and form exist conditioned by consciousness.’ That’s the meaning of what I said.
 {:#p59}
 
-60\. “Ānanda, “‘Consciousness exists conditioned by name and form.’ What does this mean? If consciousness didn’t abide in name and form, then consciousness would have nowhere to reside. If it had nowhere to reside, would there be birth, old age, illness, death, grief, sorrow, pain, and trouble?”
+60\. “Ānanda, ‘Consciousness exists conditioned by name and form.’ What does this mean? If consciousness didn’t abide in name and form, then consciousness would have nowhere to reside. If it had nowhere to reside, would there be birth, old age, illness, death, grief, sorrow, pain, and trouble?”
 {:#p60}
 
 “There wouldn’t be.”
@@ -299,7 +299,7 @@ next: DA_14.html
 
 #### The View That Self Is What Feels
 
-74\. Ānanda, some who postulate a self make this statement: ‘Feeling is not self, and the self is not feeling, but what feels is the self.’ They should be told, ‘If everything is without feeling, how can you say there’s something that feels? Are you the thing that feels?’ The answer would be, ‘No.’
+74\. “Ānanda, some who postulate a self make this statement: ‘Feeling is not self, and the self is not feeling, but what feels is the self.’ They should be told, ‘If everything is without feeling, how can you say there’s something that feels? Are you the thing that feels?’ The answer would be, ‘No.’
 {:#p74}
 
 75\. “Therefore, Ānanda, some postulate a self and say feeling is not self, and self is not feeling, but what feels is self. They are incorrect.

01_agama/dirgha/DA_14.md

@@ -302,7 +302,7 @@ The Buddha addressed Lord Śakra, “Not all the ascetics and the priests on the
 45\. The Buddha told Lord Śakra, “There are three kinds of error: First is speech, second are concepts, and third are pursuits. Speech is words that harm oneself, harm others, and harm both oneself and others. When these words are abandoned, one’s words don’t harm oneself, don’t harm others, and don’t harm both oneself and others. When that’s known, a monk’s words are such that he focuses his attention and isn’t distracted.
 {:#p45}
 
-46\. [Some] concepts also harm oneself, harm others, and harm both oneself and others. Abandoning these concepts, one’s conception is such that it doesn’t harm oneself, doesn’t harm others, and doesn’t harm oneself and others. When he knows this, the monk’s conception is such that he focuses his attention and isn’t distracted.
+46\. “[Some] concepts also harm oneself, harm others, and harm both oneself and others. Abandoning these concepts, one’s conception is such that it doesn’t harm oneself, doesn’t harm others, and doesn’t harm oneself and others. When he knows this, the monk’s conception is such that he focuses his attention and isn’t distracted.
 {:#p46}
 
 47\. “Lord Śakra, pursuits also harm oneself, harm others, and harm both oneself and others. Abandoning these pursuits, one’s pursuits are such that they don’t harm oneself, don’t harm others, and don’t harm both oneself and others. When he knows this, the monk’s pursuits are such that he focuses his attention and isn’t distracted.”

01_agama/dirgha/DA_15.md

@@ -83,7 +83,7 @@ next: DA_16.html
 19\. “Wanderer, you should know that when the monk Sunakṣatra was finished soliciting alms, he took his robe and bowl and returned to me. He bowed to my feet and sat to one side. Sunakṣatra then told me about what had happened. I said to him, ‘You fool! Wouldn’t you rather call yourself an ascetic Śākyan disciple?’
 {:#p19}
 
-“Sunakṣatra quickly replied, ‘Bhagavān, why call me a fool? Shouldn’t I call myself a Śākyan disciple?’
+“Sunakṣatra quickly replied, ‘Why do you call me a fool, Bhagavān? Shouldn’t I call myself a Śākyan disciple?’
 
 20\. “I told him, ‘Fool, you’ve already gone and questioned that Nirgrantha disciple about a profound subject. He couldn’t answer it, so he became angry. Then you thought to yourself, ‘Now, I’ve bothered this Nirgrantha disciple. Won’t this lead to a result of suffering that will last a long time?’ You had that thought, didn’t you?”
 {:#p20}
@@ -99,7 +99,7 @@ next: DA_16.html
 23\. “‘That Nirgrantha disciple will be like a jackal weakened by a skin disease when he dies on a burial mound in a cemetery. He’ll violate all his own teaching’s rules. He vowed to himself, ‘I won’t wear clothes for my entire life,’ but he’ll return to wearing clothes. He vowed to himself, ‘I won’t drink alcohol, eat meat, or eat rice or wheat flour,’ but he’ll eat all of them. He vowed to himself, ‘I won’t violate the religious life,’ but he’ll violate it. He vowed, ‘I won’t go beyond the four shrines, the eastern Mourning Park shrine, the southern Elephant shrine, the western Many Children shrine, and the northern Seven Copse shrine.’ But far from them and doesn’t stay nearby. That man will contradict his own seven vows, leave the city of Vaiśālī, and his life will end in a cemetery.’
 {:#p23}
 
-24\. “I told Sunakṣatra, ‘Fool, if you don’t believe what I say, go investigate it and realize it for yourself.’
+24\. “I told Sunakṣatra, ‘Fool, if you don’t believe what I say, go investigate it and realize it for yourself.’”
 {:#p24}
 
 25\. The Buddha told the wanderer, “One day, the monk Sunakṣatra put on his robe and took his bowl into the city to solicit alms. After soliciting alms, he left the city as he returned. He saw the Nirgrantha disciple’s life had ended in an empty cemetery. Seeing that, he came to me, bowed his head at my feet, and sat to one side, but that wasn’t what he spoke to me about.
@@ -118,10 +118,10 @@ next: DA_16.html
 28\. “Another time, I was at a town of the White Land in Maineya. A Nirgrantha disciple named Khoradattika was living there at the time. He was respected by people, his fame was far-reaching, and he received many offerings. I put on my robe and took my bowl into town to solicit alms, and the monk Sunakṣatra followed me. We saw the Nirgrantha disciple Khoradattika on a mound of refuse licking up coarse food.
 {:#p28}
 
-29\. “Wanderer, you should know that when the monk Sunakṣatra saw this Nirgrantha disciple doing that, he thought, ‘Whether or not there are arhats in the world who follow the arhat’s path, this Nirgrantha disciple’s path is supreme. Why is that? This man’s asceticism is such that he abandons his pride and squats on a mound of refuse licking up coarse food.”
+29\. “Wanderer, you should know that when the monk Sunakṣatra saw this Nirgrantha disciple doing that, he thought, ‘Whether or not there are arhats in the world who follow the arhat’s path, this Nirgrantha disciple’s path is supreme. Why is that? This man’s asceticism is such that he abandons his pride and squats on a mound of refuse licking up coarse food.’
 {:#p29}
 
-30\. “Wanderer, when he was walking on my right, I told Sunakṣatra, ‘You fool, wouldn’t you rather call yourself a Śākyan disciple?’
+30\. “Wanderer, when he was walking on my right, I told Sunakṣatra, ‘You fool! Wouldn’t you rather call yourself a Śākyan disciple?’
 {:#p30}
 
 “Sunakṣatra said to me, ‘Why do you call me a fool, Bhagavān? Shouldn’t I call myself a Śākyan disciple?’

01_agama/dirgha/DA_2.md

@@ -162,7 +162,7 @@ The monks said to the Buddha, “Very well, Bhagavān! We’d be glad to hear it
 42\. Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Magadha and arrived at the city Pāṭaliputra next. They sat down under the pāṭali trees there.
 {: #p42}
 
-43\. The faithful laymen there noticed the Buddha and the great assembly approach from afar and sit under the pāṭali trees when they arrived. The laymen came out of the city and spotted the Bhagavān there under the trees. He looked handsome and upright with peaceful and settled faculties. He was the most well-behaved [person they’d seen]. Like a great nāga in clear water without any dirt and was adorned with the thirty-two signs and eighty excellent features. They rejoiced upon seeing him and made their way to the Buddha. They bowed their heads at his feet and withdrew to sit to one side.
+43\. The faithful laymen there noticed the Buddha and the great assembly approach from afar and sit under the pāṭali trees when they arrived. The laymen came out of the city and spotted the Bhagavān there under the trees. He looked handsome and upright with peaceful and settled faculties. He was the most well-behaved [person they’d seen]. Like a great nāga in clear water without any dirt, he was adorned with the thirty-two signs and eighty excellent features. They rejoiced upon seeing him and made their way to the Buddha. They bowed their heads at his feet and withdrew to sit to one side.
 {: #p43}
 
 44\. The Bhagavān then gradually taught them the Dharma, teaching, instructing, profiting, and delighting them. Those pure laymen who listened to the Buddha teach the Dharma said, “I would like to take refuge in the Buddha, Dharma, and noble Saṅgha. Please let the Bhagavān have compassion and permit us to become upāsakas. From now on, we won’t kill, steal, engage in sex, lie, or drink alcohol. We’ll uphold the precepts and won’t forget them. We’d also like to provide support tomorrow. Please let the Bhagavān and his great assembly have compassion and allow us to take care of you.”

01_agama/dirgha/DA_21.md

@@ -199,7 +199,7 @@ next: DA_22.html
 59\. “Some ascetics and priests use various methods to enter a samādhi of mind through which they examine the world and perceive that it has limits. They then say, ‘This world has limits. This is true; the rest is false. Why is that? Using various methods, I entered a samādhi of mind through which I examined the world and its limits. Therefore, I know: “The world has limits. This is true; the rest is false.”’ This is the first view. As a result of creating this theory about past eons that self and the world have limits, ascetics and priests don’t go beyond these four views.
 {:#p59}
 
-60\. “Some ascetics and priests use various methods to enter a samādhi of mind through which they examine the world and perceive that it’s limitlessness. They then say, ‘This world is limitless. This is true; the rest is false. Why is that? Using various methods, I’ve entered a samādhi of mind through which I examined the world and its limitlessness. Therefore, I know: “This world is limitless. This is true; the rest is false.”’ This is the second view. As a result of creating this theory about past eons that self and the world are limitless, ascetics and priests don’t go beyond these four views.
+60\. “Some ascetics and priests use various methods to enter a samādhi of mind through which they examine the world and perceive that it’s limitless. They then say, ‘This world is limitless. This is true; the rest is false. Why is that? Using various methods, I’ve entered a samādhi of mind through which I examined the world and its limitlessness. Therefore, I know: “This world is limitless. This is true; the rest is false.”’ This is the second view. As a result of creating this theory about past eons that self and the world are limitless, ascetics and priests don’t go beyond these four views.
 {:#p60}
 
 61\. “Some ascetics and priests use various methods to enter a samādhi of mind through which they examine the world. They take the upward direction to have a limit and the four directions to be limitless. They then say, ‘This world has a limit, and it’s limitless. This is true; the rest is false. Why is that? Using various methods, I’ve entered a samādhi of mind through which I examined the world. I observed that the upward direction has a limit and that the four directions are limitless. Therefore, I know: “The world has a limit, and it’s limitless. This is true; the rest is false.”’ This is the third view. As a result of creating this theory about past eons that self and the world are limited and limitless, ascetics and priests don’t go beyond these four views.

01_agama/dirgha/DA_30-8.md

@@ -241,7 +241,7 @@ next: DA_30-9.html
 71\. “Sometimes, a sentient being commits good physical deeds, speaks good words, and thinks good thoughts. When their body breaks up and their life ends, they are born among the four god kings. Their final consciousness ceases here, and an initial consciousness arises among the four god kings. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.
 {:#p71}
 
-72\. “When those gods are first born, they’re like one- or two-year-old human children. They spontaneous appear sitting on a god’s knee. That god then says, ‘This is my child!’
+72\. “When those gods are first born, they’re like one- or two-year-old human children. They spontaneously appear sitting on a god’s knee. That god then says, ‘This is my child!’
 {:#p72}
 
 73\. “As a reward for their conduct, knowledge spontaneously arises in them. They think to themselves, ‘What was the conduct that caused me to be born here now?’ Then they also think, ‘I was once among humans and did good physical deeds, spoke good words, and had good thoughts. It was because of this conduct that I’ve been born as a god now. If my life were to end and I were born again among humans, I would be physically, verbally, and mentally pure. I’d redouble my efforts and cultivate these good conducts.’
@@ -282,7 +282,7 @@ next: DA_30-9.html
 84\. “When a sentient being does good physical deeds, speaks good words, and thinks good thoughts, they are born in the Trāyastriṃśa Heaven when their body breaks up and their life ends. Their final consciousness ceases here, and an initial consciousness arises [in one of those gods]. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.
 {:#p84}
 
-85\. “When that god is first born, they’re like a two- or three-year-old child in Jambudvīpa. They spontaneously appears on a god’s knee, and that god says, ‘This is my son!’ or ‘This is my daughter!’ in the same way.
+85\. “When that god is first born, they’re like a two- or three-year-old child in Jambudvīpa. They spontaneously appear on a god’s knee, and that god says, ‘This is my son!’ or ‘This is my daughter!’ in the same way.
 {:#p85}
 
 #### Birth among the Yama Gods