Various corrections

Author: winterdharma

01_agama/dirgha/DA_1.md

@@ -333,7 +333,7 @@ They were confident in the noble Dharma.
 
 * {:.verse}“Universal Vision’s[\[18\]](#n18){:#ref18} father was Bandhuma,\\
 And his mother was Bandhuvatī.\\
-His capitol was Bandhuvatī,\\
+His capital was Bandhuvatī,\\
 Where that Buddha taught the Dharma.
 
 30\. “The Buddha Śikhin’s father was named \*Aruṇa, and he was from a lineage of warrior kings. His mother’s name was \*Prabhāvatī,[\[19\]](#n19){:#ref19} and the King ruled from a city named \*Aruṇavatī.”
@@ -358,7 +358,7 @@ Was \*Supradīpa of a warrior lineage.\\
 His mother was called *Yaśovatī,\\
 And his capital was *Anopamā.
 
-34\. “The Buddha Krakucchanda’s father was named \*Yajñadatta, and he was from a priestly clan. His mother was named \*Suśākhā. The King was named \*Kṣema, and that King’s capitol was named \*Kṣemāvatī after him.”[\[21\]](#n21){:#ref21}
+34\. “The Buddha Krakucchanda’s father was named \*Yajñadatta, and he was from a priestly clan. His mother was named \*Suśākhā. The King was named \*Kṣema, and that King’s capital was named \*Kṣemāvatī after him.”[\[21\]](#n21){:#ref21}
 {:#p34}
 
 35\. The Buddha then spoke in verse:
@@ -369,7 +369,7 @@ And his mother was named \*Suśākhā.\\
 The King was named *Kṣema,\\
 And his city of residence was *Kṣemāvatī.
 
-36\. “The Buddha Kanakamuni’s father was named \*Mahādatta, and he was from a priestly clan. His mother’s name was \*Sūttara. At the time, the King was named \*Śubha, and that King’s capitol was named \*Śubhavatī after him.”[\[22\]](#n22){:#ref22}
+36\. “The Buddha Kanakamuni’s father was named \*Mahādatta, and he was from a priestly clan. His mother’s name was \*Sūttara. At the time, the King was named \*Śubha, and that King’s capital was named \*Śubhavatī after him.”[\[22\]](#n22){:#ref22}
 {:#p36}
 
 37\. The Buddha then spoke in verse:
@@ -1643,13 +1643,13 @@ These differences are likely the result of translations between Prakrits and som
 15. {:#n15} All the parallels include this section, but EĀ 48.4 has an entirely different list other than concluding with Ānanda. Otherwise, there are only minor variations between the parallels (e.g., the S. parallel has Bhadrika instead of Buddhija).<br/>
 Except for Ānanda, DĀ 1 translates this list of names, making precise readings difficult, but the meanings generally agree with the other parallels. For example, P. Sabbamitta appears to be translated as “good friend” (善友), which is usu. S. *kalyāṇamitra* or perhaps *sumitra*. I’ve converted these translations to S. literally, but they could be freer interpretations of the names found in P. and S. The most divergent reading is “Peace” (安和) where the parallels have S. Svastika (P. Sotthija). This Chinese word is used parallel to S. Kṣema later on. [\[back\]](#ref15)
 16. {:#n16} Only two other parallels include this section: the S. version and Taisho 4. DĀ 1 translates these names, and they match those found in Taisho 4 slightly better than the S. edition. I.e., Taisho 4 agrees with DĀ 1’s translation of S. Uttara (上勝) where the S. edition has S. Pratāpana. [\[back\]](#ref16)
-17. {:#n17} This section detailing the names of each Buddha’s parents, capitol city, and reigning kings is found in all parallels except EĀ 48.4. While there are quite a few disagreements in the names we find in the other four parallels, the confusion most often involves the names of mothers, with those of fathers being a lesser issue. Given the degree of agreement on the names of fathers and cities, it seems that the mothers may have been an addition made independently by different traditions. [\[back\]](#ref17)
+17. {:#n17} This section detailing the names of each Buddha’s parents, capital city, and reigning kings is found in all parallels except EĀ 48.4. While there are quite a few disagreements in the names we find in the other four parallels, the confusion most often involves the names of mothers, with those of fathers being a lesser issue. Given the degree of agreement on the names of fathers and cities, it seems that the mothers may have been an addition made independently by different traditions. [\[back\]](#ref17)
 18. {:#n18} *Universal Vision*. C. 遍眼. This was a translation of S. Vipaśyin. [\[back\]](#ref18)
-19. {:#n19} *Prabhāvatī*. C. 光曜. Strictly speaking, the C. translates only S. *prabhā*, but the other parallels that agree have S. *prabhāvatī*. The situation is similar with the capitol’s name. The C. translates only S. *aruṇa*, but all the parallels list S. *aruṇavatī*. T2 disagrees with the others in naming the mother S. *aruṇī*, which mirrors the naming of Vipaśyin’s parents as the male and female of the same name. [\[back\]](#ref19)
+19. {:#n19} *Prabhāvatī*. C. 光曜. Strictly speaking, the C. translates only S. *prabhā*, but the other parallels that agree have S. *prabhāvatī*. The situation is similar with the capital’s name. The C. translates only S. *aruṇa*, but all the parallels list S. *aruṇavatī*. T2 disagrees with the others in naming the mother S. *aruṇī*, which mirrors the naming of Vipaśyin’s parents as the male and female of the same name. [\[back\]](#ref19)
 20. {:#n20} *Yaśovatī*. C. 稱戒. This translation lit. means “famous precept” or “famous morality.” 稱 is straightforward as a translation of S. *yaśa*. T4 transliterates the mother’s name as S. *yaśovatī* (耶舍越提), and the S. edition here transposes the names S. *uttarā* and *yaśovatī*. DN 14 has P. *vassavatī,* which could be a variation of the same. Given this, my suspicion is that 戒 here translated G. *vati* read as equiv. to P. *vatti* > S. *vṛtti* (c.f., G. *vaji* = P. *vajji* = S. *vṛji*), which can mean “moral conduct.” I’ve found no attestation of this in G. sources, but it would explain the C. translation. Finally, T2 disagrees with the rest, giving S. *prabhāvatī* (鉢囉婆嚩底) as her name. [\[back\]](#ref20)
 21. {:#n21} *Yajñadatta*. C. 祀得. This translation lit. means “sacrifice obtained,” which would match S. *yajñadatta* well enough. This name occurs in the next section in the other parallels.<br/>
 *Suśākhā*. C. 善枝. This translates lit. to “Good Branch,” which translates S. *su-* and *-śākhā* separately. Supporting this reading is T4, which translit. the mother’s name as S. *suśākhā* (隨舍迦). DN 14 and T2 agree on S. *viśākhā*, and the S. edition again transposes names, this time swapping S. *viśākhā* and *dhanavatī*.<br/>
-Finally, the C. translates the capitol’s name as simply 安和 (S. *kṣema*), but the other parallels have S. *kṣemāvatī*. The exception is T2, which appears to translit. S. *kṣemokṣemā* (剎謨剎摩). [\[back\]](#ref21)
+Finally, the C. translates the capital’s name as simply 安和 (S. *kṣema*), but the other parallels have S. *kṣemāvatī*. The exception is T2, which appears to translit. S. *kṣemokṣemā* (剎謨剎摩). [\[back\]](#ref21)
 22. {:#n22} *Mahādatta*. C. 大徳. This translation lit. means “great virtue.” The straightforward conversion to S. would be *mahādatta*, which is a name attested in Pali sources. DĀ 1 is alone in this reading, however: The other parallels have S. *yajñadatta* or variations thereof.<br/>
 *Sūttara*. C. 善勝. This translates lit. to “good superiority,” which would translate S. *su-* and *-uttara* separately. The S. name means “very superior.” The other parallels all have S. *uttarā*, except for the S. edition, which has transposed S. *uttarā* with S. *yaśovatī*.<br/>
 *Śubha*. C. 清淨. This translates to “pure,” which seems likely to be G. *śuha* (S. *śubha*). DN 14 and the S. edition have S. *śobha* (P. *sobha*). [\[back\]](#ref22)

01_agama/dirgha/DA_10.md

@@ -340,7 +340,7 @@ The monks accepted his instructions and listened.
 104\. “If a diligent monk recovers a little from an illness, he thinks, ‘I’ve begun to recover from that illness. It might get worse, which would interrupt my practice. I ought to make effort by sitting in meditation and walking back and forth now.’ He will attain what he has yet to attain, obtain what he has yet to obtain, and realize what he has yet to realize. Thereupon, that monk then immediately makes effort by sitting in meditation and walking. [This is the eighth effort.]
 {:#p104}
 
-105\. “What are eight things that are difficult to understand? The eight cases of having no opportunity to cultivate the religious practice. What are the eight? [1] The Tathāgata, the Arhat, arises in the world and teaches the sublime teaching that’s quiescent, unconditioned, and leads to the path of awakening. A person who’s born in Hell has no opportunity there to cultivate the religious practice.
+105\. “What are eight things that are difficult to understand? The eight cases of having no opportunity to cultivate the religious practice. What are the eight? [1] The Tathāgata, the Arhat, arises in the world and teaches the sublime teaching that’s quiescent, unconditioned, and leads to the path of awakening. A person who’s born in hell has no opportunity there to cultivate the religious practice.
 {:#p105}
 
 106\. “[2] The Tathāgata, the Arhat, arises in the world and teaches the sublime teaching that’s quiescent, unconditioned, and leads to the path of awakening. There are sentient beings born among animals … [3] among hungry ghosts … [4] among long-lived gods … [5] in border lands where they are unaware of it. The Buddha’s teaching doesn’t exist in such places, so there’s no opportunity to cultivate the religious practice.

01_agama/dirgha/DA_2.md

@@ -244,7 +244,7 @@ To end the habits of birth and death.”
 63\. After thinking this, he emerged from his quiet place and went to the Buddha. Bowing his head at the Buddha’s feet, he sat to one side. He said, “Bhagavān, I was in a quiet place and silently thought to myself, ‘There are twelve laymen here in Nādikā, Karkaṭaka and others, whose lives have ended. There’s another fifty people whose lives have ended, and another 500 people whose lives have ended. Where were they be born?’ Please explain this.”
 {: #p63}
 
-64\. The Buddha told Ānanda, “Those twelve people, Karkaṭaka and the others, had cut the five lower bonds and were born in Heaven when their lives ended. There, they were completely extinguished and did not return to this world. Those fifty people whose lives have ended had eliminated the three bonds and weakened their lust, anger, and delusion. They became once-returners who’ll return to this world and then end the source of suffering. Those five hundred people whose lives have ended had eliminated the three bonds and become stream-enterers. They didn’t fall to bad destinies and will surely achieve awakening. They’ll be reborn seven times to reach the end of suffering.
+64\. The Buddha told Ānanda, “Those twelve people, Karkaṭaka and the others, had cut the five lower bonds and were born in heaven when their lives ended. There, they were completely extinguished and did not return to this world. Those fifty people whose lives have ended had eliminated the three bonds and weakened their lust, anger, and delusion. They became once-returners who’ll return to this world and then end the source of suffering. Those five hundred people whose lives have ended had eliminated the three bonds and become stream-enterers. They didn’t fall to bad destinies and will surely achieve awakening. They’ll be reborn seven times to reach the end of suffering.
 {: #p64}
 
 65\. “Ānanda, that someone born has died is the normal course of life. What’s strange about it? If you come and ask me about each person who dies, wouldn’t it be troublesome?”
@@ -1469,7 +1469,7 @@ That’s what’s called the supreme offering.”
 328\. “Ānanda, King Mahāsudarśana had 84,000 elephants that were decorated with gold and silver and wore jewels, but the king of the elephants was the best. The King had 84,000 horses that were decorated with gold and silver and wore jewels, but the king of the horses was the best. The King had 84,000 chariots covered with lion skins and adorned with the four treasures, but a chariot with golden wheels was the best. The King had 84,000 jewels, but the magical jewel was the best. The King had 84,000 beautiful women, but the beautiful woman treasure was the best. The King had 84,000 householders, but the householder treasure was the best. The King had 84,000 warriors, but the army general treasure was the best. The King had 84,000 cities, but the city of Kuśavātī was the best. The King had 84,000 halls, but the correct Dharma hall was the best. The King had 84,000 towers, but the great, correct tower was the best. The King had 84,000 couches made of gold, silver, and many treasures with fine and soft cushions and blankets spread over them. The King had 84,000 million clothes, but the kṣauma cloth, Kāśi cloth, and karpāsa cloth were the best. The King had 84,000 kinds of food that were prepared every day, and each meal tasted unique.
 {: #p328}
 
-329\. “Ānanda, King Mahāsudarśana rode the best elephant of his 84,000 elephants, leaving Kuśavātī at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 horses, he rode his strong horse treasure, leaving [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. He rode the golden-wheeled chariot of his 84,000 chariots and harnessed the strong horse treasure to it. He left [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 jewels, he used his magical jewel treasure to illuminate the inside of his palace, making it as bright as day at night. Of his 84,000 beautiful women, the beautiful woman treasure well and nobly served him left and right. Of his 84,000 householders, the householder treasure was capable of providing his income. Of his 84,000 warriors, the army general treasure was capable of making enemies submit. Of his 84,000 cities, Kuśavātī was always his capitol. Of his 84,000 halls, the King always stayed in the correct Dharma hall. Of his 84,000 towers, the King always stayed in the great, correct tower. Of his 84,000 seats, the King always sat on a crystal seat in calm meditation. Of his 84,000 million clothes, he wore whatever fine treasure ornaments he wished with modesty and conscientiousness. Of his 84,000 kinds of food, the King always satisfied eating naturally cooked rice.
+329\. “Ānanda, King Mahāsudarśana rode the best elephant of his 84,000 elephants, leaving Kuśavātī at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 horses, he rode his strong horse treasure, leaving [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. He rode the golden-wheeled chariot of his 84,000 chariots and harnessed the strong horse treasure to it. He left [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 jewels, he used his magical jewel treasure to illuminate the inside of his palace, making it as bright as day at night. Of his 84,000 beautiful women, the beautiful woman treasure well and nobly served him left and right. Of his 84,000 householders, the householder treasure was capable of providing his income. Of his 84,000 warriors, the army general treasure was capable of making enemies submit. Of his 84,000 cities, Kuśavātī was always his capital. Of his 84,000 halls, the King always stayed in the correct Dharma hall. Of his 84,000 towers, the King always stayed in the great, correct tower. Of his 84,000 seats, the King always sat on a crystal seat in calm meditation. Of his 84,000 million clothes, he wore whatever fine treasure ornaments he wished with modesty and conscientiousness. Of his 84,000 kinds of food, the King always satisfied eating naturally cooked rice.
 {: #p329}
 
 330\. “When his 84,000 elephants came to the King, they trampled and crashed into untold numbers of sentient beings, injuring them. The King then thought, ‘These elephants frequently come and injure many people. From now on, I will permit one elephant to appear every hundred years.’ Thus, each elephant took turns appearing in subsequent centuries, and they started over when they had all appeared.”

01_agama/dirgha/DA_20.md

@@ -85,7 +85,7 @@ The student replied, “My clan is Svararāja.”[\[9\]](#n9){:#ref9}
 20\. The Buddha told the student, “That clan of yours is from the servant class of the Śākyas.”
 {:#p20}
 
-His 500 student disciples raised an uproar, saying to the Buddha, “Don’t say such things as ‘This student is from the servant class of the Śākyas’! Why is that? This great student is a legitimate son of his clan. He’s handsome looking, eloquent, accommodating, and broadly learned. It’s enough to converse with Gautama.”
+His 500 student disciples raised an uproar, saying to the Buddha, “Don’t say such things as ‘This student is from the servant class of the Śākyas’! Why is that? This great student is a legitimate son of his clan. He’s handsome-looking, eloquent, accommodating, and broadly learned. It’s enough to converse with Gautama.”
 
 21\. The Buddha then told the 500 students, “If your teacher is not entirely as you say, I’ll set aside your teacher and discuss the matter with you. If your teacher is superior in the ways you say, then you ought to be quiet, and I’ll discuss it with your teacher.”
 {:#p21}
@@ -592,7 +592,7 @@ He answered, “I did in fact exchange words with Gautama.”
 
 The student told his teacher about the words he exchanged with the Buddha.
 
-His teacher said, “I had an intelligent disciple to send as my messenger, but we’ll soon end up in Hell. Why is that? You spoke as a superior and criticized Gautama. When my messenger is displeasing, it comes back to me. You and the other intelligent disciples were sent with this errand, but I’ll soon end up in Hell [on your account].”
+His teacher said, “I had an intelligent disciple to send as my messenger, but we’ll soon end up in hell. Why is that? You spoke as a superior and criticized Gautama. When my messenger is displeasing, it comes back to me. You and the other intelligent disciples were sent with this errand, but I’ll soon end up in hell [on your account].”
 
 161\. Under the influence of the bond of resentment, the teacher kicked his student, making him fall from the chariot they were riding. After he fell from the chariot, the student developed vitiligo.
 {:#p161}