Normalize unicode

_content/canon/sn12.15.md

@@ -25,7 +25,7 @@ parallels:
 
 > … for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.
 
-Venerable Kaccānagotta asks the Buddha about right view.
+Venerable Kaccānagotta asks the Buddha about right view.
 
 This sutta, brief but profound, became renowned as the only canonical reference named in [Nāgārjuna’s Mūlamadhyamakakārikā](/content/excerpts/selected-verses-mulamadhymakakarika_garfield-jay), perhaps the most famous philosophical treatise in all of later Buddhism.
 

_content/canon/sn12.67.md

@@ -21,5 +21,5 @@ parallels:
 
 > Just as two sheaves of reeds might stand leaning against each other, so too, with name-and-form as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be.
 
-Venerables Mahākoṭṭhita and Sāriputta discuss whether the factors of dependent origination are created by oneself, another, both, or by chance.
+Venerables Mahākoṭṭhita and Sāriputta discuss whether the factors of dependent origination are created by oneself, another, both, or by chance.
 

_content/canon/sn12.68.md

@@ -17,5 +17,5 @@ parallels:
 
 > … though I have clearly seen as it really is with correct wisdom, ‘Nibbāna is the cessation of existence,’ I am not an arahant
 
-Venerable Saviṭṭha questions Venerable Musīla about his attainments, and mistakenly concludes his answer implies he's an arahant. Venerable Nārada steps in to explain for his (and our!) benefit.
+Venerable Saviṭṭha questions Venerable Musīla about his attainments, and mistakenly concludes his answer implies he's an arahant. Venerable Nārada steps in to explain for his (and our!) benefit.
 

_content/canon/sn2.20.md

@@ -27,5 +27,5 @@ parallels:
 > This is indeed that Jeta’s Grove,  
 frequented by the Saṅgha of hermits...
 
-A deity who had been the Buddha’s supporter Anāthapiṇḍika in his former life comes to the Buddha and speaks verses in celebration of the Jeta’s Grove, good deeds, the Dhamma, and Venerable Sāriputta.
+A deity who had been the Buddha’s supporter Anāthapiṇḍika in his former life comes to the Buddha and speaks verses in celebration of the Jeta’s Grove, good deeds, the Dhamma, and Venerable Sāriputta.
 

_content/canon/sn2.6.md

@@ -19,5 +19,5 @@ parallels:
 
 > … the god Kāmada said to the Buddha, “It’s too hard, Blessed One! It’s just too hard!”
 
-The deity Kāmada addresses the Buddha with a series of cryptic statements lamenting the difficulty of spiritual practice. The Buddha agrees, but points out that true practitioners do it even though it’s hard.
+The deity Kāmada addresses the Buddha with a series of cryptic statements lamenting the difficulty of spiritual practice. The Buddha agrees, but points out that true practitioners do it even though it’s hard.
 

_content/canon/sn2.7.md

@@ -22,5 +22,5 @@ parallels:
 > Even in a confining place they find it,  
 the Dhamma for the attainment of unbinding.
 
-Pañcālacaṇḍa praises the Buddha for finding the opening amid the confinement of the world. But the Buddha affirms that anyone with mindfulness and stillness may find such an escape.
+Pañcālacaṇḍa praises the Buddha for finding the opening amid the confinement of the world. But the Buddha affirms that anyone with mindfulness and stillness may find such an escape.
 

_content/canon/sn35.232.md

@@ -18,5 +18,5 @@ parallels:
 
 > There exists in the Blessed One the eye, the Blessed One sees a form with the eye, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind.
 
-Mahākoṭṭhita asks Sāriputta whether the interior and exterior sense fields are the fetters of each other. No; it is desire that is the fetter, like the yoke that binds two oxen. One with no desire still experiences the senses but without being fettered.
+Mahākoṭṭhita asks Sāriputta whether the interior and exterior sense fields are the fetters of each other. No; it is desire that is the fetter, like the yoke that binds two oxen. One with no desire still experiences the senses but without being fettered.
 

_content/canon/sn35.233.md

@@ -19,5 +19,5 @@ parallels:
 
 > Is the eye the fetter of forms or are forms the fetter of the eye?
 
-Kāmabhū asks Ānanda about the senses.
+Kāmabhū asks Ānanda about the senses.
 

_content/canon/sn45.4.md

@@ -21,5 +21,5 @@ Originates from within oneself.
 The wise depart from the world in it,  
 Inevitably winning the victory.
 
-Ānanda sees the brahmin Jāṇussoṇi resplendent on his all-white chariot. He asks the Buddha whether there is a similarly divine vehicle in Buddhism.
+Ānanda sees the brahmin Jāṇussoṇi resplendent on his all-white chariot. He asks the Buddha whether there is a similarly divine vehicle in Buddhism.
 

_content/monographs/buddhism-with-open-eyes_heikkila-horn.md

@@ -1,7 +1,7 @@
 ---
 title: "Buddhism with Open Eyes: Belief and Practice of Santi Asoke"
 authors:
-  - "Marja-Leena Heikkilä-Horn"
+  - "Marja-Leena Heikkilä-Horn"
 external_url: "https://www.academia.edu/4244347/Buddhism_With_Open_Eyes_1997_"
 course: thai
 tags:

_content/monographs/daughters-of-the-buddha_analayo.md

@@ -16,4 +16,4 @@ pages: 260
 
 An anthology of "teachings given by women who were direct disciples of the Buddha" compiled from the Pāli Canon and its northern parallels.
 
-Not to be confused with [the 1988 Snow Lion book about Sakyadhītā](https://archive.org/details/sakyadhitadaught0000unse/page/n1/mode/1up) nor [the 2015 book about contemporary nuns](/content/monographs/buddhas-daughters_toomey-christine) which both share a similar title.
+Not to be confused with [the 1988 Snow Lion book about Sakyadhītā](https://archive.org/details/sakyadhitadaught0000unse/page/n1/mode/1up) nor [the 2015 book about contemporary nuns](/content/monographs/buddhas-daughters_toomey-christine) which both share a similar title.