[GHA] Nilakkhana transform

comment/en/sujato/sutta/dn/dn22_comment-en-sujato.json

@@ -14,7 +14,7 @@
   "dn22:2.8": "Text has “long” and “short”, but “deep” and “shallow” or “heavy” and “light” are more idiomatic for describing the breath in English. ",
   "dn22:2.11": "“Internally” is one’s own body, “externally” the bodies of others, or external physical phenomena. This distinction is applied broadly in Buddhist meditation, but it is more relevant in some contexts than others. In the case of the breath, one is obviously focusing on one’s own breath, but when contemplating, say, a dead body, or the material elements, there is more of an external dimension. Starting with “me” in here and the “world” out there, this practice dissolves this distinction so that we see we are of the same nature as everything else. ",
   "dn22:2.12": "This is the <i lang='pi' translate='no'>vipassanā</i> (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (<i lang='pi' translate='no'>-dhamma</i>) to impermanence. The meaning of this passage is explained at (<a href='/sn47.42/en/sujato'>SN 47.42</a>). Apart from these passages, <i lang='pi' translate='no'>vipassanā</i> in <i lang='pi' translate='no'>satipaṭṭhāna</i> pertains specially to the observation of principles. ",
-  "dn22:2.13": "Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at [sn52.6]() and [sn52.11]()–24. An arahant is “independent” of any attachment (eg. [mn143]()), but _satipaṭṭhāna_ is also taught to give up dependency on views of the past and future ([dn29:40.1]()). ",
+  "dn22:2.13": "Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at <a href='/sn52.6/en/sujato'>SN 52.6</a> and <a href='/sn52.11/en/sujato'>SN 52.11</a>–24. An arahant is “independent” of any attachment (eg. <a href='/mn143/en/sujato'>MN 143</a>), but <i lang='pi' translate='no'>satipaṭṭhāna</i> is also taught to give up dependency on views of the past and future (<a href='https://suttacentral.net/dn29/en/sujato#40.1'>DN 29:40.1</a>). ",
   "dn22:3.1": "In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta (<a href='/mn119/en/sujato'>MN 119</a>). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. ",
   "dn22:4.1": "“Situational awareness” (<i lang='pi' translate='no'>sampajañña</i>) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet. ",
   "dn22:5.1": "This practice is intended to counter sexual desire and obsession. The primary focus is on one’s own body, the other’s body, although that can be brought in also. By focusing on aspects of our body that we normally prefer to ignore, we move towards a healthy sense of acceptance and neutrality towards our body. ",
@@ -67,4 +67,4 @@
   "dn22:21.17": "Defined for a monastic in the long section on ethics in the Sāmaññaphalasutta (<a href='/dn2/en/sujato#56.1'>DN 2:56.1</a>) and for a lay person as trade in weapons, living creatures, meat, intoxicants, and poisons (<a href='/an5.177/en/sujato#1.3'>AN 5.177:1.3</a>). ",
   "dn22:22.1": "The emphasis is on “develop in this way” (<i lang='pi' translate='no'>evaṁ bhāveyya</i>), that is, with the full practice including deep absorption as the culmination of the path as a whole. ",
   "dn22:22.3": "A similar promise of results in at most seven years is found at <a href='/dn25/en/sujato#22.9'>DN 25:22.9</a>, <a href='/mn10/en/sujato#46.3'>MN 10:46.3</a>, and <a href='/mn85/en/sujato#59.3'>MN 85:59.3</a>; and at most ten years at <a href='/an10.46/en/sujato#7.3'>AN 10.46:7.3</a>. "
-}
+}