Update an-introduction-bodhi_root-en-site.json (#3850)

root/en/site/an-introduction-bodhi_root-en-site.json

@@ -30,7 +30,7 @@
   "an-introduction-bodhi:29": "I decided that the suttas in which the Buddha speaks of himself as the “Tathāgata” were sufficiently impressive to warrant being assigned to a class of their own. In these suttas I see the Buddha referring to himself, not simply as a unique individual, but as the latest representative of the “dynasty” of Buddhas, those extraordinary beings who appear at rare intervals in the cosmic process to rediscover the lost path to nibbāna and teach it to the world. In AN, we find explicit references to only two of the six Buddhas of the past that we know from other Nikāyas. Sikhī, the fifth back, is referred to at <a class='ref' href='/an3.80'>AN 3.80</a>, and Kassapa, Gotama’s predecessor, at <a class='ref' href='/an5.180'>AN 5.180</a>. But there are a fair number of references to Tathāgatas in the plural, which indicates that the idea of a succession of Buddhas was already known to the compilers.",
   "an-introduction-bodhi:30": "From the perspective of the Nikāyas, all the Tathāgatas partake of the same essential attributes that qualify them to serve as world teachers. The Tathāgata is declared to be “without a peer, without counterpart, incomparable, matchless, unrivalled, unequalled, without equal, the foremost of bipeds” (<a class='ref' href='/an1.174'>AN 1.174</a>). He is the foremost of beings, and those who have confidence in him have confidence in the best (<a class='ref' href='/an4.34'>AN 4.34</a>). His arising is “the manifestation of great vision, light, and radiance” (<a class='ref' href='/an1.175'>AN 1.175–77</a>). He has fully awakened to “whatever is seen, heard, sensed, cognized, reached, sought after, and examined by the mind,” and therefore whatever he teaches “is just so and not otherwise” (<a class='ref' href='/an4.23'>AN 4.23</a>). He is endowed with the “ten Tathāgata powers” and the “four kinds of self-confidence” on the basis of which “he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel” (<a class='ref' href='/an4.8'>AN 4.8</a>, <a class='ref' href='/an10.22'>AN 10.22</a>; see too <a class='ref' href='/an6.64'>AN 6.64</a>). His “lion’s roar” on impermanence is so powerful that it even causes the long-lived deities to quake and tremble (<a class='ref' href='/an4.33'>AN 4.33</a>).",
   "an-introduction-bodhi:31": "The Dhamma and the Discipline",
-  "an-introduction-bodhi:32": "Although the Buddha is the supreme person in the spiritual realm, he still revered something superior to himself: the Dhamma. After his enlightenment, seeking in vain for someone to honor, he decided: “Let me honor, respect, and dwell in dependence only on this Dhamma to which I have become fully enlightened” (<a class='ref' href='/an4.22'>AN 4.22</a>). When he teaches others, he does so “relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority” (<a class='ref' href='/an3.14'>AN 3.14</a>, <a class='ref' href='/an5.133'>AN 5.133</a>). Whomever he teaches, he teaches respectfully, “because the Tathāgata has respect for the Dhamma, reverence for the Dhamma\" (<a class='ref' href='/an5.99'>AN 5.99</a>).",
+  "an-introduction-bodhi:32": "Although the Buddha is the supreme person in the spiritual realm, he still revered something superior to himself: the Dhamma. After his enlightenment, seeking in vain for someone to honor, he decided: “Let me honor, respect, and dwell in dependence only on this Dhamma to which I have become fully enlightened” (<a class='ref' href='/an4.22'>AN 4.22</a>). When he teaches others, he does so “relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority” (<a class='ref' href='/an3.14'>AN 3.14</a>, <a class='ref' href='/an5.133'>AN 5.133</a>). Whomever he teaches, he teaches respectfully, “because the Tathāgata has respect for the Dhamma, reverence for the Dhamma” (<a class='ref' href='/an5.99'>AN 5.99</a>).",
   "an-introduction-bodhi:33": "The Dhamma in this sense is not so much the verbally expressed doctrine as the corpus of spiritual principles that makes possible spiritual growth and liberation. Its ultimate referents are the noble eightfold path, the foremost of all conditioned phenomena, and nibbāna, the foremost of all things conditioned and unconditioned (<a class='ref' href='/an4.34'>AN 4.34</a>). The Buddha summed up the essence of the Dhamma in various ways that all flow out of the same body of principles. In one place, he says that the unlimited expressions of the Dhamma converge on four things: understanding what is unwholesome and abandoning it, and understanding what is wholesome and developing it (<a class='ref' href='/an4.188'>AN 4.188</a>). He taught Mahāpajāpatī, his foster mother, eight criteria of the true Dhamma (<a class='ref' href='/an8.53'>AN 8.53</a>), and more concisely he told the bhikkhu Upāli that the teaching could be found in “those things that lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna” (<a class='ref' href='/an7.83'>AN 7.83</a>).",
   "an-introduction-bodhi:34": "Contrary to many of his contemporaries, the Buddha refused to indulge in speculative views about matters irrelevant to the quest for release from suffering. He particularly refused to make pronouncements about the fate of the liberated one after death or to answer the ten infamous speculative questions (see <a class='ref' href='/an7.54'>AN 7.54</a>). Instead, he stressed that he taught the Dhamma “for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna” (<a class='ref' href='/an9.20'>AN 9.20</a>). Yet, though he maintained a kind of “metaphysical reticence,” he did not hesitate to criticize those views he considered detrimental to the spiritual life. The texts sometimes mention three that he expressly repudiated: past-action determinism, deterministic theism, and denial of causality (<a class='ref' href='/an3.61'>AN 3.61</a>). He decidedly rejects as a wrong view the thesis that “there is no fruit or result of good and bad actions,” which disavows the principle of kamma (<a class='ref' href='/an10.176'>AN 10.176</a>, <a class='ref' href='/an10.211'>AN 10.211</a>, etc.). He also strongly criticized the “hard determinist” view that our decisions are irrevocably caused by factors and forces outside ourselves. Against the determinist position that “there is no kamma, no deed, no energy,” he says that all the Perfectly Enlightened Buddhas of the past, present, and future teach “a doctrine of kamma, a doctrine of deeds, a doctrine of energy” (<a class='ref' href='/an3.137'>AN 3.137</a>). He insisted that there are such things as instigation, initiative, choice, and exertion, by reason of which people are responsible for their own destiny (<a class='ref' href='/an6.38'>AN 6.38</a>).",
   "an-introduction-bodhi:35": "The Buddha claimed that his Dhamma was directly visible (<i lang='pi' translate='no'>sandiṭṭhika</i>), a word that became one of its epithets. When questioned how this was to be confirmed, he explained in ways that directed the inquirers back to their own immediate experience. When a person is overwhelmed by lust, hatred, and delusion, he said, he acts for his own harm, the harm of others, and the harm of both, and he experiences suffering and dejection; but when lust, hatred, and delusion are abandoned he is free to act for the well-being of all and no longer experiences suffering and grief (see <a class='ref' href='/an3.53'>AN 3.53–54</a>). The destruction of lust, hatred, and delusion is nibbāna, and in this respect nibbāna too is directly visible (<a class='ref' href='/an3.55'>AN 3.55</a>).",
@@ -192,4 +192,4 @@
   "an-introduction-bodhi:191": "The original source of this Index was released under the following terms:",
   "an-introduction-bodhi:192": "© Bhikkhu Bodhi, The Numerical Discourses of the Buddha (Wisdom Publications, 2012)",
   "an-introduction-bodhi:193": "The Numerical Discourses of the Buddha by Bhikkhu Bodhi is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License."
-}
+}