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Please segment these sentences into coherent paragraphs: 0. I worshipped the feet of the Buddha, the Lord of the World, the One of Suchness. 1. This verse was spoken by the Elder Nun when the Blessed One approached the foot of the Kaṇḍaka tree to perform the Twin Miracle. 2. At that time, this Elder Nun created such a chariot and went to the Teacher with it. The Blessed One said: 3. “I will perform a miracle for the purpose of defeating the sectarians. Give me permission.”🔽She stood in the presence of the Blessed One, and this was spoken by her out of faith. Herein, “Having created by psychic power a four-wheeled chariot” means: 4. Having created by psychic power a chariot yoked with four horses, “I worshipped the feet of the Buddha, the Blessed One” 5. and stood at one side.🔽“Having gone to a tree with a topmost mass of flowers, 6. you stand alone at the foot of a Sāl tree;🔽and you have no second at all, 7. fool, are you not afraid of robbers?” 8. Herein, having gone to a tree with a topmost mass of flowers is having gone to a tree with a topmost mass of flowers, the meaning being that it is flowering right up from the top. 9. Tree is a tree, but here a Sāl tree is intended. You stand alone is that you stand here alone. 10. And you have no second at all means that you have no companion or protector at all, 11. or else the meaning is that you have no second at all in beauty, you stand alone in this lonely place with incomparable beauty. 12. Fool, are you not afraid of robbers? —the idea is that you are a young girl, so how is it that you are not afraid of robber-men? —the meaning is that you are not afraid of robbers who are shameless. This verse, it seems, was recited by Mara🔽on one oc 13. and seeing the Elder Nun sitting in the Sāla Grove, which was well-adorned with flowers, he approached her, and desiring to divide her from solitude,🔽he said, while testing her: “If a hundred thousand ascetics like you were assembled together,🔽they w 14. Then the Elder Nun, while tormenting him, said this through her own power: 15. “Even if a hundred thousand ascetics like you were assembled together, 16. I would not tremble, nor would I shudder: what can you do to me, O Māra?” 17. “I will disappear, I will enter into your belly, 18. I will stand in the middle of your mouth: you will not see me standing. 19. “I have control over my mind, I have well developed the bases of spiritual power, 20. I have realised the six super-knowledges, I have done the Buddha’s bidding. 21. “Sensual desires are like a sword and stake, the aggregates are a threshing-floor, 22. what you call sensual delight, O Māra, is now an aversion to me. 23. “Everywhere delight has been destroyed, the mass of darkness has been crushed, 24. know it thus, O wicked one: you are defeated, O Death!” 25. she spoke these verses. 26. Herein, even a hundred thousand like you, ascetics, might come together, and so on, means even if a hundred thousand ascetics like you, 27. who are of such a kind, of such a nature, were to come together. My hair would not 28. quiver, nor would it stir. Not even a single hair would quiver or stir. What will you do to me, Mara? 29. What will you do to me, Mara, all by yourself? 30. Now, in order to make it clear that Mara is not able to do anything to him at all, she said: “I will disappear right here before you,” 31. The meaning is: Mara, I will disappear right here before you, I will go out of your sight, 32. I will enter your belly or I will stand in your mouth, and you will not see me standing thus. 33. Why? Because I have mastery over my mind, the bases of spiritual success are well developed in me. I have mastery over my mind, Mara. 34. Having attained mastery, I have well developed and frequently practiced the four bases of success. Therefore I 35. am able to do what is said to be the sphere of success. The rest is all clear in the way already stated. 36. The Commentary on the Sister’s Verses is finished. 37. The Commentary on the Twelve Groups is finished. 38. . The Sixteenth Group🔽The Elder Nun Puṇṇā’s Verses 39. In the sixteenth group the first verse, “I was a light in the dark” , is that of the Elder Nun Puṇṇā. This Elder Nun, too, in the time of the former Buddhas,🔽having begun the work, accumulated the profitable roots with the support of the round of reb Paragraphs: $ 0 3 8 13 15 17 21 25 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. It refers to hair, body hair, nails, teeth, and so on up to feces. 1. There are also other various individual hardnesses and solidity that are internal to the body, appropriated and clung to. This is called the internal earth element. 2. What is the external earth element? 3. It refers to the various individual hardnesses and solidity that are external to this body, not appropriated and not clung to. 4. What is it? 5. Namely, the great earth, mountains, various stones, pebbles, oysters, snails, copper, iron, tin, lead, jewels, pearls, lapis lazuli, conch shells, coral, jade, gold, silver, stone treasures, mace treasures, crystal, right-turning red pearls, sand, so 6. Or there is earth that relies on the water wheel to exist, and there are other things of this kind that are external to the body, having the nature of solidity, being solid, without grasping or being grasped. This is called the external earth element 7. The internal and external mentioned above are collectively called the earth element. 8. What is the water element? 9. There are two kinds of water elements: 10. one is internal; 11. the other is external. 12. What is the internal water element? 13. It refers to the various individual wet natures and wet categories within this body that are grasped and experienced. 14. What is it? 15. Namely, tears, sweat, up to urine. 16. There is also the separate internal moisture and moist things in the body that are clung to and experienced. This is called the internal water element. 17. What is the external water element? 18. It refers to the external moisture and moist things outside the body that are not clung to and not experienced. 19. What is this? 20. It refers to the sap of roots, stems, branches, leaves, flowers, and fruits; dew, wine, milk, curd, ghee, oil, honey, molasses, ponds, marshes, lakes, the Ganges River, the Yamunā River, the Sarabhū River, the Aciravatī River, the Mahī River, the Eas 21. Or there is water that abides based on the wind wheel, and there are other external moisture and moist things that are not clung to and not experienced. This is called the external water element. 22. The internal and external [elements] are collectively called the water element. 23. What is the fire element? 24. There are two kinds of fire elements: 25. First, internal; 26. Second, external. 27. What is the internal fire element? 28. It refers to the various individual warm natures and warm types within this body that are clung to and felt. 29. What is this again? 30. It refers to all the heat, equal heat, and pervasive heat in this body, which causes what is eaten, chewed, and drunk to be easily digested. If this increases, it causes the body to be scorched. 31. There is also the various individual warm natures and warm types within the body that are clung to and felt. This is called the internal fire element. 32. What is the external fire element? 33. It refers to the various external warm natures and warm types that are not included within the body, that are not clung to and not felt. 34. What is this again? 35. It refers to the heat of the earth, the heat of the sun, the heat of medicines and jewels, the flames of palaces, stars, bonfires, lamps, the burning of villages, cities, streams, fields, and wildernesses, the burning of ten, twenty, thirty, thirty-f 36. There is also heat nature and heat type that is not grasped and not received, which is called the external fire element. 37. The internal and external mentioned above are collectively called the fire element. 38. What is the wind element? 39. It is said that the wind element is of two kinds: Paragraphs: $ 0 8 23 38 #
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Please segment these sentences into coherent paragraphs: 0. It is also not the case that desire exists without depending on that which is not desired. 1. As the treatise verse says: 2. Without that which is desired, where will craving arise? 3. If that which is not desired has no substance, where will aversion arise? 4. The explanation says: 5. Because those two have no substance, delusion also has no substance. Therefore, the faults you have stated now apply to you. 6. The Sūtra masters say: 7. In the ultimate truth, there are such inversions of what is loved and what is not loved, as stated in the Buddha's sūtras. 8. If it is said in the sūtras, one should know that it exists, just as saying there is no self is definitely no self. 9. In the present sūtra, there is this statement: Regarding what is impermanent, one regards it as permanent; regarding what is not a self, one regards it as a self; regarding what is not blissful, one regards it as blissful; regarding what is impure, o 10. For this reason, in the ultimate truth, there are such inversions of what is loved and what is not loved. 11. The treatise states: 12. In the conventional truth, there are inversions of what is loved and what is not loved, but not in the ultimate truth. Therefore, my statement is without fault. 13. As stated in the treatise's verses: 14. In the ultimate truth, there are ultimately no inversions; 15. The Tathāgata never speaks of self, non-self, and so forth. 16. The commentary states: 17. Because in the ultimate truth, self and non-self are also not spoken of, your analogy and reason lack substance. 18. Furthermore, if the Sutra master's intention is as follows: 19. In the ultimate truth, one does not wish to have any inversions. 20. Why is this? 21. Inversions are of two kinds: 22. One is in accordance with saṃsāra, and the other is in accordance with nirvāṇa. 23. What is meant by being in accordance with saṃsāra? 24. Namely, the inversion of permanence in impermanence, the inversion of self in non-self, the inversion of bliss in suffering, and the inversion of purity in impurity. 25. What is meant by being in accordance with nirvāṇa? 26. Namely, grasping emptiness as emptiness, grasping impermanence as impermanence, and so on. This is called inversion. 27. If one wishes to attain non-discriminating cognition, one should eliminate these two kinds of inversions, because they are obstacles to cognition. 28. The adherents of one's own school say: 29. If to perceive the view of impermanence in impermanent things is an inversion, its meaning is not so. 30. The treatise states: 31. What is the meaning of inversion? 32. The adherents of one's own school say: 33. It is truly impermanent, but to say it is permanent can be called an inversion. 34. The treatise states: 35. This is said to be unwholesome. 36. Its faults are as stated in the treatise's verse: 37. To say the impermanent is permanent is called grasping at inversion; 38. Impermanence is also grasping, why is emptiness not grasping? 39. The commentary states: Paragraphs: $ 0 4 6 11 13 16 18 28 30 32 34 36 39 #
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Please segment these sentences into coherent paragraphs: 0. The parrot said: 1. 'Go and tell the king: The king has committed evil deeds, and the gods are all angry. The recent misfortunes are all caused by me. If he does not make offerings, the calamity will not end. He should daily offer a lot of raw meat, and place one sheng 2. ' The guard then took this message to inform the great king, and the king said: 3. 'If it is so, I will do as he says and make offerings to the gods. 4. ' After many days, the owl ate the raw meat, and the parrot ate the sesame. The feathers gradually grew in, and it became able to fly. It wanted to leave and told the guard: 5. 'You should tell the king: For so many days, you have made offerings to me. There is one more thing you cannot disobey. 6. The king, the palace, the city, the moat, the officials and the people, all shave their heads and come to me. I will bestow upon them inexhaustible wealth and happiness. 7. The messenger reported to the king, and the king immediately followed suit, shaving off all his beard and hair and going to the temple to worship the feet of the heavenly deity, seeking mercy and repentance. 8. The parrot flew out and spoke a verse in the air, saying: 9. All things must be reciprocated, there is nothing that is not repaid; 10. You plucked the hair on my body, I will now shave you in return. 11. Having said this, it beat its wings and flew away. 12. It went to where Mahāmaudgalyāyana was and asked: 13. Why are you so slow that you make me feel strange? 14. It then fully explained what had happened, and when Mahāmaudgalyāyana heard it, he was extremely delighted and reported it to the king in detail. The king sighed in wonder and said: 15. Mahāmaudgalyāyana! 16. You truly have blessings, and the relatives you have attracted are all wise. 17. Viśākhā's spiritual wisdom surpasses that of humans, and the parrot is difficult to match in the world. 18. Later, on another occasion, the king had this thought: 19. Among all the ministers, who is the wisest? 20. He ordered the ministers to each be given a dog to raise and feed, and to teach it to speak human language within a certain period of time. 21. The ministers took the dogs back to their homes and doubled their care, but there was no method to make them speak human language. 22. Mahāmaitrāyaṇīputra also obtained a dog and took it back to his house, where he tethered it not far from his usual bed. 23. Every time the dog saw Mahāmaitrāyaṇīputra eating, with fragrant and delicious food filling his plate, although it had hopes, it was not given even a piece. 24. He only gave it coarse food to raise and feed it, barely keeping it alive and not letting it die. Its appearance became emaciated and it barely managed to maintain its body. 25. The king ordered the ministers to bring the dogs they had raised to gather and test them again to see if they could speak human language. 26. When the dogs arrived, they were all fat and well-groomed, but none could speak. Only Mahāmaitrāyaṇīputra's dog was emaciated and unusual. The king said: 27. Why is your dog so thin? 28. He replied: 29. Great King! 30. Whatever I eat, I always share the same flavor with it. 31. The dog said: 32. 'This man is lying. I am always hungry and am almost at the point of death.' 33. Mahāmaitrāyaṇīputra said: 34. 'This one understands human speech, which the king has seen with his own eyes.' 35. The king was greatly delighted and marveled at the people. 36. Later, on another occasion, the king tested the ministers, saying, 'Who has wisdom?' 37. He gave each person a sheep and told them: 38. 'Fatten it up, but do not let its meat become fatty.' 39. The ignorant people all fattened it up. Paragraphs: $ 0 2 4 8 12 18 22 25 36 #
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Please segment these sentences into coherent paragraphs: 0. They refer to the abodes of loving-kindness, compassion, joy, and equanimity. 1. Moreover, at that time, one attains the ultimate, final, and utterly pure state. 2. One realizes the ultimate limit of pure conduct, free from all obstacles. 3. One has emerged from the deep pit and crossed over the deep trench. 4. One has already defeated the asura king. 5. This is the true sage. 6. One has destroyed the high banner, severed the five branches, and accomplished the six branches. 7. One single-mindedly guards the four bases of mindfulness. 8. One is utterly detached. 9. Alone and true, one abandons all desires. 10. With untainted thoughts, one practices physical tranquility. 11. One's mind is well liberated and one's wisdom is well liberated. 12. Alone and without companions, one establishes the correct practice. 13. One is called one who has closely attended the unsurpassed person and fully accomplished the six dharmas of abiding. 14. That is to say, when the eyes see forms, one is neither joyful nor sorrowful. 15. One abides in the supreme equanimity, with right mindfulness and right knowing. 16. In the same way, when the ears hear sounds, the nose smells fragrances, the tongue tastes flavors, the body experiences tactile objects, and the mind cognizes dharmas. 17. Without joy or sorrow, peacefully abiding in superior equanimity, with right mindfulness and right knowledge. 18. At that time, they experience the complete and permanent extinction of greed, 19. the complete and permanent extinction of hatred, 20. and the complete and permanent extinction of delusion. 21. Because their greed, hatred, and delusion are all permanently extinguished, 22. they do not create any evil and cultivate all that is good. 23. Their minds are like pure space and pure water, like the wonderful fragrance of agarwood. 24. They are universally revered and offered to by the heavenly emperors and heavenly kings. 25. They abide in the realm of nirvāṇa with remainder. 26. They have crossed the ocean of birth and death and reached the other shore. 27. They are also called those who maintain their final existence. 28. The aggregates that are drawn by previous karma and afflictions naturally cease. 29. Therefore, because there is no further grasping, they do not continue. 30. They attain nirvāṇa in the realm of nirvāṇa without remainder. 31. In this, there is no one who attains nirvāṇa at all. 32. Just as there is no one who transmigrates in birth and death. 33. There is only the eternal cessation, tranquility, coolness, and disappearance of all suffering. 34. Only this place is the most tranquil. 35. That is to say, abandoning all attachments and desires, 36. extinguishing desires forever and entering nirvāṇa. 37. One should know that there are such characteristics in this. 38. The arhat bhikṣus have completely extinguished all defilements. 39. They are unable to indulge in five kinds of things. Paragraphs: $ 0 5 14 18 23 27 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Since it does not also involve reciting with the mouth, 1. It is exclusively called the practice. 2. Some do not abandon reciting with the mouth but cultivate the methods of the three teachings. 3. This is reciting completely becoming contemplation. 4. Although it also involves practical application, 5. It must be called the practice of subduing by dissolving according to the superior aspect. 6. But it is not called principle. 7. If it is a person of the perfect teaching, 8. Like Śākyamuni's causal ground, hearing this chapter and verse immediately counts the breath and abides in the śūraṃgama samādhi. 9. Then it is exclusively the practical application of principle. 10. If it is said that in the past one heard this chapter and verse, received and upheld it, and recited it, 11. Then it also involves practical application. 12. If one contemplates the plantain tree and illusory transformations as aids to the path, 13. Then it also involves the practice of application. 14. Although it also involves practical application, 15. Since it is based on perfect cultivation, 16. There is nothing that is not the nature. 17. Therefore, it must be called the subduing by dissolving according to the superior aspect. 18. Moreover, these three practical applications of subduing are not fixed. 19. There are those who resolve doubts through practice. 20. There are those who resolve karmic retribution through practice. 21. There are those who cultivate practical practices and are able to understand the principle. 22. There are those who only resolve karmic retribution by cultivating the principle. 23. The text only lists the three kinds of poisons that are resolved. 24. It does not explain the three kinds of functions that resolve. 25. It has the meaning of mutual resolution through corresponding resolution. 26. It cannot be fully prepared. 27. This requires the expounder to demonstrate it according to the meaning. 28. Moreover, it is not only this text that is concise. 29. If one is confused about the profound purport of the teachings and contemplations of the Mountain School, 30. this commentary is truly not easy to expound. 31. Now I rashly explain this text. 32. There are many omissions. 33. I hope the enlightened ones will correct it.🔽Nineteen questions distinguishing the three uses in response to the Explication of the Meaning of the Sutra, with a preface. The Dharma Master of Gushan is the forerunner of our school. 34. He wrote the Explication of the Meaning of the Sutra to explain the Commentary on the Sutra of Avalokitesvara. 35. The meaning of the three uses of subduing and eliminating is also quite detailed. 36. But regarding the general purport of the teachings and contemplations of the Tiantai school, 37. there are still errors. 38. I deeply regret this. 39. Therefore, I have set forth nineteen questions, Paragraphs: $ 0 8 18 29 33 #
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Please segment these sentences into coherent paragraphs: 0. I am sitting here. 1. I have never spoken. 2. How did you call me? 3. The woman replied, 4. You called me with your thoughts. 5. It is not a matter of speaking. 6. At that time, the woman then spoke a verse, saying: 7. There are two kinds of shame, namely verbal and mental. 8. Among these two, mental shame is the most important. 9. If there is no mental awareness, then there is no verbal expression. 10. Up to Upāli, 11. he then withdrew his spiritual power and restored his original body. 12. He stood in front of her and spoke a verse, saying:🔽If you do not enjoy 13. observing that woman, if you do not wish to see her, 14. then do not think of her. If you abandon desire, you should not enjoy it. 15. It is like a person who vomits and does not want to eat again. 16. Upāli further expounded the Dharma for her. 17. She diligently contemplated and attained the fruit of arhatship. 18. She then spoke a verse, saying: 19. The preceptor saw the truth and has already taught me. I respect him, 20. so I immediately attained the holy path. She then took a tally and placed it in the stone chamber. 21. The Causes and Conditions of the Cowherds The Causes and Conditions of the Cowherds At that time, Upāli wanted to go to the country of Central India. 22. On the way, there were five hundred cowherds. 23. At that time, the five hundred cowherds saw Upāli and went to him. 24. Upāli then expounded the Dharma for them. 25. After hearing the Dharma, they attained the four truths. 26. They then offered the cows to Upāli. 27. They then left home to cultivate the Way right there. 28. Upāli expounded the Dharma for them. 29. They all attained the fruit of arhatship. 30. Up to taking the tally and placing it in the stone chamber. 31. The Causes and Conditions of the Apparitional Person The Causes and Conditions of the Apparitional Person At that time, in the country of Mathurā, there was a good man 32. who left home to cultivate the Way under Upāli. 33. Upāli expounded the Dharma for him. After hearing the Dharma, he attained the four worldly concentrations.🔽In the concentration of the first dhyāna, he gave rise to the thought of the fruit of stream-entry. 34. In the concentration of the second dhyāna, he gave rise to the thought of the fruit of once-returning. 35. In the third dhyāna concentration, he had the thought of attaining the fruit of non-returner. 36. In the fourth dhyāna concentration, he had the thought of attaining the fruit of arhatship. 37. He said, I have done what needs to be done and became lazy. 38. He no longer made diligent progress. 39. Upāli said, Paragraphs: $ 0 6 10 12 18 21 31 33 38 #
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Please segment these sentences into coherent paragraphs: 0. This is an illusory and false dharma. 1. It is not a cause for attaining Buddhahood. 2. I privately think this is unacceptable. 3. To speak such coarse words from the mind 4. is not in accord with the sacred teachings. 5. As the 17th chapter of the Great Collection Scripture says: 6. If there are sentient beings 7. who give rise to the bodhi mind 8. and single-mindedly recite the name of Amitâbha Buddha, 9. cultivating various wholesome deeds, 10. dedicating them with the vow to be reborn [in the Pure Land], 11. when the time of death arrives, 12. Amitâbha Buddha, together with his assembly of bhikṣus, 13. will welcome them to be reborn in that land. 14. They will attain irreversibility 15. and will realize supreme perfect enlightenment. 16. The first fascicle of the Great Amitâbha Sūtra says: 17. Single-mindedly and continuously recite the name of Amitâbha Buddha. 18. Cultivating good deeds, few or many. 19. Upholding the precepts and observing the fasts. 20. Even when that person is at the point of death, 21. Amitābha Buddha. 22. Manifests his body. 23. With the marks and radiance of a true Buddha. 24. Together with the great assembly, 25. Appears before that person. 26. Then, following the transformed Buddha, 27. Is reborn in that land. 28. Abiding in the stage of nonretrogression. 29. The Amitābha Sūtra says: 30. Śāriputra. 31. If there are good men and good women, 32. Who hear the teachings of Amitābha Buddha, 33. Upholding his name, 34. For one day, 35. For two days, 36. For three days, 37. For four days, 38. For five days, 39. For six days, Paragraphs: $ 0 5 16 29 #
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Please segment these sentences into coherent paragraphs: 0. At that time, those who heard the Dharma, each in the presence of the buddhas, 1. Those who abide as śrāvakas, will gradually be taught the Buddha's path. 2. I am one of the sixteen, and have also spoken for you, 3. Therefore, using skillful means, I lead you to enter the Buddha's wisdom. 4. For this fundamental cause, I now expound the Lotus Sutra, 5. Causing you to enter the Buddha's path, do not be afraid. 6. It is like a dangerous and evil path, vast and desolate, with many poisonous beasts, 7. And moreover, lacking water and grass, a place feared by people. 8. Countless millions of people, wishing to pass through this dangerous path, 9. The road is extremely vast and far, spanning five hundred yojanas. 10. At that time, there was a guide, strong in knowledge and wisdom, 11. Clear-minded and decisive, who saved many from danger in the wilderness. 12. The people were all tired and weary, and said to the guide, 13. We are now exhausted and wish to turn back from here. 14. The guide thought like this: 15. These people are to be pitied. How can they wish to turn back and lose the great precious treasure? 16. He immediately thought of a skillful means, and should set up a spiritual power, 17. Transforming into a great city, adorned with various houses, 18. Surrounded by gardens and forests, with canals and bathing pools, 19. The gates and high towers are filled with men and women. 20. Having created this transformation, he comforted the multitude, saying not to fear: 21. You should enter this city and do as you please. 22. When the people entered the city, their hearts were greatly delighted, 23. and they all gave rise to thoughts of safety and peace, thinking they had already been saved. 24. The guide, knowing they had rested, gathered the multitude and announced: 25. You should continue on your way, for this is only a transformed city. 26. I saw that you were exhausted and wanted to turn back halfway, 27. so I used the power of skillful means to provisionally transform and create this city. 28. You should diligently apply yourselves with vigor and together reach the place of treasure. 29. I am also like this, being a guide for all. 30. I see those who seek the Way, but halfway they slack off, 31. unable to cross through birth and death, the perilous paths of afflictions. 32. Therefore, with skillful means, I speak of nirvāṇa to bring them rest. 33. Saying: 34. Your suffering has ended, and what was to be done is already accomplished. 35. Knowing that you have reached nirvāṇa, all of you have attained arhatship, 36. Then I gather the great assembly and explain the true Dharma for them. 37. The skillful means of the buddhas, distinguishing and explaining the three vehicles, 38. There is only the one buddha vehicle, the two are spoken of as a resting place. 39. Now I tell you the truth: what you have attained is not extinction, Paragraphs: $ 0 6 10 14 20 24 29 36 #
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Please segment these sentences into coherent paragraphs: 0. The humiliation of the small is the same. 1. The exaltation of the great is non-dual. 2. Why use the Mahāprajñāpāramitā Sūtra as the common teaching, 3. and the Vimalakīrti Sūtra as a teaching of suppression and exaltation? 4. Next, the Lotus Sūtra is the teaching of returning to the same. There should be no doubts about this. 5. It is just that in the five periods of teaching, 6. although it distinguishes returning to the same, 7. it does not clarify the eternal. 8. However, in the commentary on the Lotus Sūtra by Vasubandhu, 9. there is the text of the seven places of buddha-nature. 10. It explains the chapter on the life span in the latter part, 11. distinguishing the teachings of the three bodies. 12. This is the ultimate without remainder. 13. It should not be called an incomplete teaching. 14. Next, the Nirvana Sūtra is the teaching of permanence. 15. However, permanence and impermanence are both expedient means of counteracting. 16. If we discuss nirvana, 17. its essence transcends the hundred negations. 18. The principle transcends the four propositions. 19. The old school only obtains the gate of application and does not yet know its essence. 20. Therefore, they also lose the purport. 21. Next, the two truths are criticized. 22. There are generally three kinds of people who are confused and lose the two truths. 23. First, the Abhidharma masters. 24. They cling to the existence of fixed natures and are confused about provisional existence. 25. Therefore, they lose the conventional truth. 26. They also do not know that provisional existence is apparent yet non-existent. 27. They also lose the one true emptiness. 28. Second, those who study the Mahayana. 29. They are called the people of the Vaipulya Way. 30. They cling to false emptiness and do not understand provisional existence. 31. Therefore, they lose the conventional truth. 32. Since they cling to false emptiness and are confused about true emptiness, 33. They also lose the truth. 34. Third, what is practiced in the world. 35. Although they fully understand the two truths, 36. They say either that they are of one essence, 37. Or that they are of two essences. 38. Establishing two does not work. 39. They also lose the true and the conventional. Paragraphs: $ 0 4 8 14 21 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Are called with outflows. 1. As for the dharmas without outflows. 2. The one who speaks of their meaning. 3. Is called without outflows. 4. This meaning is fully distinguished in the chapter on the eight dhyanas. This one topic is concluded. 5. Next, distinguishing the faculties according to the three natures. The so-called good, evil, and neutral. 6. The five faculties such as faith and the three pure faculties. 7. Are entirely good. 8. The male faculty and female faculty. 9. Are entirely neutral. 10. The one kind of mind faculty. 11. Permeates the three natures. 12. The five faculties such as the eyes. 13. Are different in the Mahayana and Hinayana. 14. In the Hinayana Dharma. 15. They are entirely neutral. 16. In the Mahayana, they are not fixed. 17. The body of Dharma's eyes, etc. 18. Their nature is good. 19. The rest are all neutral. 20. The one kind of life faculty. 21. The treatises explain it differently. 22. If following the Abhidharma.Here is the corrected and aligned text: 23. Life is a retributive dharma and is exclusively indeterminate. 24. If we follow the Chengshi school, 25. it says that past karma is the life faculty. 26. It only applies to good and evil, not to the indeterminate. 27. The life faculty of humans and gods 28. is good, not evil. 29. The life faculty of the three evil destinies 30. is evil, not good. 31. The Mahayana is indeterminate. 32. The life of the Dharma body 33. has a nature that is good. 34. The rest are all indeterminate. 35. As for the five faculties of sensation, 36. in the Abhidharma teachings, 37. grief is both good and evil, 38. but does not apply to the indeterminate. 39. The treatise itself explains: Paragraphs: $ 0 5 13 20 35 #
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Please segment these sentences into coherent paragraphs: 0. This concludes the seventeenth chapter of the Great Peacock Queen of Spells, the section on the kings of mountains. 1. Ānanda, it is said, 2. is spoken by the Perfectly Awakened One. 3. You should remember the names of those constellations that move through the sky and shine. 4. They create virtue and non-virtue, 5. create happiness and unhappiness, 6. create good harvests and bad harvests, 7. create long life and short life, 8. create long joy and short joy, 9. create wealth and poverty,🔽and create all the various conditions. 10. They make one sick and well.🔽They make one beautiful and ugly. 11. They make one’s body good-looking and ugly. 12. They move in the sky🔽and dwell in the world systems. 13. These are the twenty-eight celestial goddesses. 14. “Thus” means 15. to look at the twenty-eight lunar mansions. 16. The measure of the bodies of the twenty-eight lunar mansions is taught. 17. The largest is eighteen krośas, 18. the smallest is three krośas. 19. Most are twelve krośas. 20. “Kṛttikā” 21. is the sign born from that. 22. Four finger-widths from the face, 23. there is a mole on the right. 24. Hairy, black, and red-colored, 25. with great wealth and fame. 26. He is wise and very glorious.🔽These are the signs of one born in the Mṛgaśiras lunar mansion. 27. “The lunar mansion of Āśleṣā is 28. where there is a mole four finger-widths down on the thigh. 29. This is the sign of one born in the Āśleṣā lunar mansion. 30. He is wise and always delights in the Dharma. 31. He is endowed with perfect enjoyment in the sky. 32. He is handsome in every way. 33. He is heroic and endowed with perfect victory. 34. He always completely conquers his enemies.🔽“The lunar mansion of Maghā is 35. half a finger-width below the neck. 36. Where there is a mole like a line, 37. this is the sign of one born in the Maghā lunar mansion. 38. He is heroic and endowed with enjoyment.🔽“The lunar mansion of Pūrvāphālgunī is 39. the second half of a finger-width. Paragraphs: $ 0 1 3 13 14 16 20 27 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Since they do not consider the various conceptions, they think, Imagine infinite space. Having completed the infinite space, they abide in the infinite sense sources. This is the fourth liberation. 1. The object of the eye consciousness is the destruction of all colors and shapes, such as blue and yellow, and so on, and since there is no object, consciousness does not arise. 2. If consciousness does not arise, then no consciousness associated with it will arise. 3. It is called the transcendence of the conception of form in all its aspects. 4. The objects of consciousness, such as the ear, are sound, smell, taste, and touch. 5. The body that is obstructed is destroyed. 6. Since objects do not arise, consciousnesses that focus on them do not arise. 7. Since they do not arise, the conceptions that accompany them do not arise either. This is called the cessation of conceptions that obstruct them. 8. The five consciousnesses are thus submerged. 9. The mental consciousness that follows it, and the consciousness that accompanies it, are not produced. This is called the non-apprehension of the various. 10. Since there is no consciousness that moves in or out of the object, all phenomena are confined to space. 11. The thought of infinite space is the thought of infinite space. 12. This is called the complete creation of the infinite expanse. 13. In all these ways, he transcends the limitless space of the element. 14. This is the fifth liberation. 15. The mind is focused on the fact that all phenomena are empty of space and that space is infinite. 16. The consciousness that accompanies the conception of the object of meditation is also in the state of equilibrium, thinking, Immaneous, like space, and in all respects it is beyond the limitless space. 17. This is called the complete state of the infinite consciousness. 18. In all these ways, the mind transcends the infinite consciousness and is nothing at all. Having perfected the mind that is nothing at all, this is the sixth liberation. 19. If you examine the infinite consciousness, which has passed from the sense sources, and is beyond consciousness, you will not see that there is not the slightest thing that is form or formless. 20. The state of absorption in which the mind is completely free from the sense sources of infinite consciousness and abides in the sense sources of nothingness. 21. Having completely transcended the sense base of nothingness in all these ways, and having perfected the sense base of no-perception, this abiding is the seventh liberation, which is to say, the process of going from the sense base of nothingness. 22. This perception is like a disease, a fever, a sore throat, and a faulty one. Refuting this, they become more subtle and think, Although there is no perception at all, it is absurd and inappropriate. 23. The state of perfect absorption is called the transcendence of the sense base, which is completely nonexistent, and the absence of perception, which is not without perception, is called the complete state of the sense base. 24. In all these ways, the absence of perception, the absence of perception, and the transcendence of the sense sources are completely transcended. This is the eight liberations, which are the physical presence of the cessation of perception and feeling. 25. The movement of the sense sources, which are not without concepts, is called the absorption of cessation. 26. It is called in all respects without conceptualization, without conceptualization, and beyond the sense sources. 27. The six consciousnesses and the mental afflictions are also suppressed, and the three sensations are also suffering, and the perceptions are like sickness, pain, and pain. 28. The body is the object of perception and of feeling. 29. Since the afflictions that are to be eliminated by seeing and meditating are eliminated by many, this is called the eight liberations. 30. The nine stages of the path of absorption are the nine stages of absorption. 31. They have completely transcended all concepts of form, and have no idea of the various concepts. They think, The sky is infinite. 32. He was a great man, and he lived there. 33. In all these ways, they transcend the infinite space and have infinite consciousness. 34. In all these ways, the mind has completely transcended the infinite sense sources and is nothing at all. 35. In all these ways, they have completely transcended the sense base of nothingness and have perfected the sense base of nonconceptuality. 36. The phrase enter into the absorption of cessation corresponds to the explanation of the eight liberations and the absorption of cessation. 37. The nine absorptions of the final absorption are the four absorptions of the formless absorption and the absorptions of cessation, which are the absorptions of cessation from the beginning of the absorption until the absorptions of the final absorpti 38. It is because they are attracted. 39. The three doors to liberation are liberation from emptiness, liberation from signlessness, and liberation from wishlessness. Paragraphs: $ 0 10 15 19 22 25 29 31 36 #
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Please segment these sentences into coherent paragraphs: 0. From those mantras, a person is produced. 1. Why is that? 2. Because when the power of a thing, called a “mantra,” produces the effect called a “mantra” from the power of the cause, 3. the thing, the power, is not incomplete, because it is always present. 4. Therefore, it is not devoid of an effect. 5. Because when the collection of causes exists, it is not tenable that the effect is absent. 6. If the cause, without being incomplete, does not produce an effect, it follows that it is not a cause. 7. Even if mantras are permanent, the accomplishment of the desired effect does not occur from the connection with the mantra, called the application of the mantra. 8. Why is that? 9. Because that mantra depends on ritual. 10. That is not logical, because if a mantra depends on a cause, it would be powerless. 11. If you accept that it depends on a cause, then that cause that it depends on would be powerless with respect to the mantra, 12. because the mantra is applied as the most excellent. 13. He explains that with if, etc. There, from the ritual of the mantra means from whatever ritual of the mantra’s realization. Also means that from some other, such as a special place, a co-operating condition, 14. one obtains, acquires, some excellent nature. 15. At that time, the production of that excellent nature of the mantra would depend on the power of that co-operating condition. 16. It has already been explained that it is impossible for an eternal, permanent entity to generate a special effect. 17. Therefore, since it is incapable of generating a special effect, why would a mantra rely on a special assemblage of causes? 18. If a mantra that does not rely on a special assemblage of causes is the nature of an agent, 19. it would always produce an effect. 20. If it is not, 21. it would not produce any effect at all. 22. Because the nature of a mantra is said to be “without distinction,” it is the same at all times. 23. Because it is permanent, it is not only active at all times, but it would also be active for all beings who possess sin and so on.🔽To demonstrate this, the root text says: 24. Nāgārjuna explains:🔽If the power of things 25. is like that, 26. if the nature of the power of things is not dependent on the activity of a person, then the power of things would be able to establish their own effects. 27. Then all mantras would be effective. 28. They would be the cause of effects. 29. If mantras are not well formed, then the activity of the person who utters them, that is, the person who is the agent of the activity of the sacrifice, and so on, would not be relevant. 30. If the power of things is such that mantras bestow effects without depending on a person, 31. then when those mantras bestow effects, they would not abandon any person. 32. Moreover, refers to others who are not sacrificers, such as outcastes. 33. The Explanation of the Compendium of Valid Knowledge 34. Thus, for other persons who are not sacrificers, the nature of the result of the mantra is not different from the nature of the result of the sacrifice. 35. The nature of the result of the mantra is not different from the nature of the result of the sacrifice. 36. Why is that? 37. Because the nature that produces the result of the mantra is not despised or disparaged by outcastes, and so on, and is not praised by others, such as sacrificers. 38. Also, because it is not possible for any person to be the nature of the cause and effect of the mantras, and because the mantras are not related to the brahmins and untouchables, etc., in the same way as the order, and because the mantras are not rel 39. Also, because it is not possible for a person to be both the cause and the result of the mantra, and because the mantra is not related to the Brahmin or the outcast, etc., in the same way that the mantra is related to the Brahmin or the outcast, etc. Paragraphs: $ 0 7 13 18 24 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The water-dwelling birds are loved by the gods, with beautiful forms and bodies of the seven treasures, mixed with various colors, such as geese, ducks, and mandarin ducks. The sounds of these birds and the sounds of the water are like the beautiful 1. All the gods love those sounds. In this way, the gods hear the various sounds of other birds, but not the sound of the Dharma. 2. The birds that live in the forests have various sounds, such as peacocks, white doves, birds that adorn the trees, and birds that live in the mountains, valleys, and caves. They emit beautiful and wonderful sounds, all similar to the sounds of variou 3. Observing those birds is like seeing adornments. The light of those birds is always delightful to see, giving rise to a mind of attachment. In this way, the sounds of the various birds are superior. 4. The gods who enjoy hearing voices, singing, and echoes, in this way hear the various sounds of the bākula birds in countless ways, and with their lustful minds surrounded by the celestial maidens, they listen to those sounds and enjoy hearing them fo 5. They also drink celestial wine, which has the best flavor and fragrance. It flows out from the caves as it should, and many wonderful bees gather on the wine. 6. Those gods drink the celestial wine with each other in harmony, without obstructing each other. 7. Moreover, other gods go to the lotus grove, where there is celestial wine in the lotus petals. It has the best celestial flavor and fragrance, and the flavor arises as one thinks of it. 8. The gods and goddesses drink it to their heart's content, singing, dancing, playing, and laughing, with each other in harmony, sharing the same lustful thoughts. 9. Those gods, in the excellent forest, play and enjoy themselves, their minds not satiated with objects, and again go to the mountain adorned with lapis lazuli. 10. That mountain has many geese, ducks, and mandarin ducks, all with blue shadows, covering a myriad of yojanas, all of them blue shadows. 11. The mountain is three hundred yojanas high, has many gardens and forests, is full of lotus ponds and flowing water, and has the most beautiful birds, all of which are loved by those who see them. 12. On that mountain there are good flatlands, good mountain valleys, good rocky caves, river springs and caves, many walking forests, lotus ponds, and all kinds of flowers. 13. There are three kinds of geese that emerge from the shore and sing, namely geese with the color of crystal, interspersed with the seven treasures, or with a white body. Such geese are very abundant in the mountains and adorn the mountain. 14. The lapis lazuli mountain is everywhere full of flowing water, the color of the water is pure like a precious pearl. 15. The mountain is full of various fragrant flowers, and there are countless hundreds of thousands of various birds, adorning the lotus ponds with these various birds. 16. These various superior and superior rare things, the most lovely colors adorn the mountain, and the mountain is adorned with countless sounds, textures, fragrances, and other things, with the six sense faculties experiencing pleasure everywhere on th 17. The heavenly beings, wishing to experience pleasure, go to that mountain, singing and dancing everywhere, with lotus garlands and necklaces adorning their bodies, always enjoying themselves, their minds always joyful and delighted. 18. The enemy of the five sense objects burns them with the five fires, and the bonds of desire strangle their throats. 19. They go up the mountain peak in order to experience pleasure, hoping to see various things, remembering various things, and discriminating various things. 20. As they gradually approach, they see a mountain cave made of lapis lazuli. 21. The mountain cave has a blue light, with ten thousand adornments, and a supreme and wonderful light of universal bliss. 22. If the gods dwelling on the mountain enter the cave, they will play in various ways. 23. If the gods enter the cave, the cave will become wider and wider, just as the gods' minds are, and just as their various thoughts are, they will be able to obtain everything in the cave. 24. The cave is called the Cave of Obtaining as One Thinks. The gods dwelling in the cave always enjoy pleasures with the celestial maidens, never knowing enough. 25. The celestial maidens are adorned in various ways. Due to their good karma, they see the celestial maidens and their minds are extremely delighted. Their appearance and adornments are exceptionally beautiful. They sing, dance, laugh, and experience c 26. The king of the Yāma Heaven, Suyāma, in order to benefit the gods, wrote the verses spoken by the Buddha on the door of the jeweled cave on the mountain. The verses are as follows: 27. The king of death devours sentient beings, old age drinks the young, 28. When sickness arrives, it destroys the strong and healthy, the world is ignorant of this. 29. There are innumerable kinds of birth, there are innumerable kinds of decline, 30. Just as there is birth and old age, the world is ignorant of this. 31. There is not a single moment, not a single time or day, 32. Death has no time or place to stay, the world is ignorant of this. 33. Having already been born again and again, having also declined again and again, 34. The deluded gods are confused by objects, the world is ignorant of this. 35. This wheel of existence is like a cage, attached to desires and pleasures, 36. Bound by the rope of love, they are led away, the world is ignorant of this. 37. In the waves of the faults of love, there are many discriminating birds, 38. This river of love is vast, the world is ignorant of this.🔽Here ends the chapter on the five aggregates, the sixth chapter in the Ratnakūṭa-sūtra. 39. The gate of that treasure cave is for the benefit of the gods. It is written with the Buddha's verses. The Dharma is like this. Paragraphs: $ 0 5 9 13 17 20 26 39 #
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Please segment these sentences into coherent paragraphs: 0. The five groups of consciousness have desire and love, but are not without desire. 1. Some say: 2. As explained in the sutras, the eye sees forms and becomes attached to good forms. 3. Question: 4. When the eye sees form and the mind-ground loves and clings to it, one should speak of it according to what is seen in the sutra. 5. When the eye sees form, the eye faculty sees, and one contemplates impurity, wishing to make the five sense consciousnesses without desire? 6. Some say: 7. As it is said, this is the six bases of craving and the eye further loves up to the mind. 8. Question: 9. The eye further conditions the arising of mind-ground love, and there is eye further love. 10. As seen, one contemplates the six consciousnesses, wishing to make the five sense consciousnesses joyful? 11. Some say: 12. The five sense consciousnesses are without concentration, the mind is without concentration, and the knots in the mind are then rampant. 13. The concentrated mind is not liberated, therefore the five sense consciousnesses have desire, not because they are not without. 14. Question: 15. Not all equally have desire and love. 16. If it were to be that all have it, then even an arhat would have love arising. 17. Those arhats, in the five consciousnesses, have no samādhi, and the mind of practice gives rise to desire, like desire for form and desire for the formless. 18. As one likes, all ten great characteristics are associated, but are there samādhis in the five consciousnesses? 19. Some say: 20. Not seeking expediently, the five consciousnesses give rise to fetters. 21. Not seeking expediently, desire does not arise. Therefore, the five consciousnesses have desire, but it is not without desire. 22. Question: 23. If we do not diligently seek, then there is desire. 24. All completely near have expedient seeking, therefore all completely accomplish desire. 25. Some say: 26. There is no place where the five consciousnesses are born, and fetters also arise; 27. It is not that without desire there is desire, and then desire is exhausted. Therefore, the five consciousnesses have desire, but it is not without desire. 28. This is also as explained above. 29. Some say: 30. Observing desire in form, the eye consciousness turns back, not extensively producing meaning in the middle, skillfully cultivating the seven factors of enlightenment, abiding in seeking non-desire, therefore the five groups of consciousness have des 31. Some say: 32. In the five groups of consciousness, not skipping over, closely attending, dwelling together in the middle, in the middle arising of mental consciousness, that then has love. 33. All of those are the five groups of consciousness completely skipping over, those five groups of consciousness resting, the five groups of consciousness observing impurity, wishing to be without desire, therefore the five groups of consciousness have 34. Some say: 35. The body also does not have love, nor is it without love. 36. Why is it so? 37. The World-Honored One also said: 38. The king of the six superior faculties, deeply attached to defilement, 39. Not defiled, then not defiled, the defiled one is called foolish. Paragraphs: $ 0 3 6 11 14 19 22 25 29 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. When accomplished, they do not observe their own mind and form, but are able to truly know the mind of another, etc. 1. Those who wish to cultivate the superknowledge of the memory of past abodes first carefully examine the mind that has just ceased before this, and then gradually reversely observe the states of this life in sequence, up to the discriminating mind of 2. The practice for remembering others is also like this. 3. When this knowledge first arises, it is only in the order of succession. When one has become accustomed to it, one can also remember out of order. 4. All things that are remembered must have been previously experienced. As for the memory of the pure abodes, this is because one has heard about them previously. 5. Those who die in the formless realm and are reborn here first produce this knowledge in dependence on the life stream of another, but subsequently they can produce it by themselves. 6. When one cultivates the first three supernormal knowledges of supernatural power, etc., one imagines lightness, light, and sound as the added efforts. Once they are accomplished, one is free to do as one wishes. 7. Therefore these five supernormal knowledges do not depend on the formless realm. 8. Also, in the formless realm, contemplation is reduced and calming is increased. The five supernormal knowledges must be based on a stage where calming and contemplation are balanced. This is already a refutation of the idea that they are based on the 9. For example, the supernormal knowledge of supernatural power, depending on which stage it is, can transform and control objects in the same or lower stages, but not higher stages, because its power is weak. 10. The other four supernormal knowledges are the same as the first, as the case may be. 11. Therefore one cannot take the mind of the formless realm or the two supernormal knowledges of the knowledge of other minds and the recollection of past existences as objects. 12. As for the scope of these five supernatural powers, the sages differ in the extent of their power over the world. That is, the great arhats, pratyekabuddhas, and great bodhisattvas, if they do not concentrate their attention, can, respectively, move 13. If they concentrate their attention, they can, respectively, move about in, transform, and create things in two thousand, three thousand, and innumerable worlds. 14. If these five supernatural powers are superior and powerful, and have never been acquired since beginningless time, they are acquired by exertion. If they have been practiced but are not superior or powerful, and are of the same kind as the above, th 15. The Buddha acquires all of them by freedom from desire, and he manifests them at will without exertion. 16. The first three of the six are only the application of mindfulness to the body, because they only have form as an object. That is, the supernatural power of the mind has as its object the four external sense bases of form, smell, taste, and touch. Th 17. If this is so, then why does the knowledge of death and rebirth know that sentient beings are endowed with evil bodily, vocal, and mental actions in their present bodies? 18. The knowledge of death and rebirth is not the power of the divine eye, but it is a superior knowledge that is an associate of the power of the divine eye and that arises in the body of an ārya. 19. It is called knowledge of death and rebirth because it is attracted by the power of the divine eye. 20. The power of the knowledge of the mind of another is included in three of the four foundations of mindfulness, i.e., feelings, mind, and dharmas, because it has mind, etc., as its object. 21. The power of the knowledge of past lives and the power of the knowledge of the extinction of contamination are included in all four foundations of mindfulness. 22. Because they have as their objects all five aggregates. 23. Among these six powers, the power of the knowledge of death and rebirth and the power of the knowledge of the destruction of contamination are categorized as indeterminate, because it is admitted that the essence of these two is discernment associate 24. If this is so, then why is it said that they are supported by the four meditations? There is no error, because they are spoken of according to the organ. 25. That is, the two organs of eye and ear that are supported are attracted by the power of the four meditations and belong to that stage. Therefore it is said that they are supported by four stages, because they are supported by the organs of the four s 26. Or these are said to be supported by four stages because the uninterrupted path of the supernormal knowledge is supported by the four stages. 27. The other four supernormal knowledges are all good by nature. 28. If this is so, why does the Prakaraṇa-śāstra say: 29. What are the supernormal powers? 30. They are good discernment. 31. They speak from the point of view of the majority or the best. 32. As a scripture says: 33. The three kinds of uncontaminated knowledge of those beyond learning. 34. What are their natures among the six supernormal knowledges? 35. A verse says: 36. The fifth, second, and sixth are the three kinds of knowledge, because they cure ignorance of the three periods of time. 37. The last two are real, and the other two are said to be so conventionally. Those in the learning stage have darkness and are not said to have knowledge. 38. A treatise says: 39. The three kinds of knowledge are knowledge resulting from a resolve, knowledge of the paths, and knowledge of the future. Paragraphs: $ 0 6 12 16 21 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Excellent! Clearly understanding the profound meaning, 1. Not falling into existence or nonexistence. 2. Asked, For a long time I have heard of the lion of the West River. 3. When I arrive, why do I not see it? 4. The master said: 5. Do you recognize the lion? 6. In that case, everyone can rejoice. 7. The master said: 8. Only when the head splits open do you know the urgency. 9. The master said: 10. All of you, the Dharma is originally unborn. 11. How could it ever cease? 12. For those who understand, 13. it's like cutting flesh to heal a wound. 14. But how can beginners 15. rest at ease? 16. Therefore, I gathered for a short while to encourage and awaken you. 17. Asking this and that, 18. discussing and analyzing, 19. suddenly there is a response within the words, 20. and no private matters under the phrases. 21. True wisdom appears before one. 22. For immeasurable eons, 23. doubts are suddenly dispelled. 24. Isn't this a joy for a lifetime? 25. Leaving the household life is accomplished. 26. Thus, the demon army retreats and submits. 27. Brahma returns to take refuge. 28. Dragons and gods pay respect. 29. This is not considered joy. 30. It can be said to repay the Buddha's kindness and virtue. 31. It can be called a bright lamp. 32. It is also called the great Dharma torch. 33. It is like a boat and a raft. 34. It is like a beam and a pillar. 35. It shelters many people. 36. It widely benefits through the universal vehicle. 37. It opens the eyes of humans and gods. 38. It does not obscure one's own mind. 39. At all times, Paragraphs: $ 0 2 4 7 10 16 22 26 31 39 #
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Please segment these sentences into coherent paragraphs: 0. It is able to arise, it is not without a cause, and it is not caused by Mahêśvara, etc. 1. It is said: 2. This uses the seeds of the subsequently attained undefiled wholesome dharmas of the originally non-discriminating cognition, which are cultivated and expanded over three incalculable eons, as the cause for the manifestation and arising of this pure l 3. This pure land of the Buddha arises from the undefiled wholesome roots in the consciousness of the Tathāgata. 4. This then combines the two dharmas of cultivation and inherent existence as the cause and conditions. 5. The second interpretation, There is an interpretation that it arises from the dominant condition, presents the reason below, saying because it is an external dharma. 6. It is said: If consciousness arises from consciousness, that can be the causal condition, but how can the external pure land be the causal condition for the arising of the external land? 7. The external land is then the dominant effect, so it is the dominant condition. 8. The third interpretation, There is an interpretation that it is also the causal condition, presents both sides. 9. It does not mean that it only takes causes and conditions, but also takes the dominant condition, and also takes causes and conditions, therefore it says it is also the direct producer, thus bringing out the meaning of causes and conditions. 10. If it were not so below is a counter-argument. 11. Establishing that all external dharmas are caused by the perfuming of internal dharmas, it clarifies that there are causes and conditions, therefore it says if it were not so, there would be no causes and conditions. 12. Without them, it is unreasonable. 13. Next, it says because there are no causes and conditions between external dharmas is directly establishing the above meaning. 14. It uses the first master's meaning to argue with the second master. 15. You have already said that external dharmas are only dominant conditions, then external dharmas cannot be established as causes and conditions. 16. Now it is said that external dharmas depend on internal perfuming, clarifying that there are causes and conditions. 17. If that is so, then internal perfuming of the external, since it is not of the same kind, how can it be called a cause and condition? 18. The objective realm is completely transformed by the mind, which is the seen part of the eight consciousnesses, which is also apart from the mind, and is a cause and condition. 19. The latter meaning is correct is the fourth interpretation by the annotator, which also shows that it is a meaning common to both. 20. The passage Some say that the pure land of retribution takes the seeds of the four dusts as the direct cause below presents the essence of the two causes. 21. The seeds of the four dusts are entirely in the consciousness, which are the seeds of the seen part in the eighth consciousness. 22. As for or the subsequently acquired [wisdom] for one's own benefit, the six pāramitās and myriad practices are common to both benefiting oneself and others. 23. Based on the distinct meaning of consciousness only, the subsequently acquired [wisdom] for benefiting others is the condition for the enjoyment land and transformation land for others, so the subsequently acquired [wisdom] for one's own benefit is u 24. The passage Based on the main purport of this sūtra below directly differs from the previous text, which only takes benefiting oneself as the condition for the enjoyment land for oneself. Therefore, the practices of benefiting oneself and others both 25. From Because they are all below, it presents the reason for the mutual correspondence, so it points to the chapter on the worlds. 26. It is also made clear in the chapter on Questioning and Expounding in the Chapter on the Foremost of Humans. 27. The rest can be understood by analogy. 28. The commentary states manifesting the performance of all benefits for all sentient beings is the text of the Buddha Land Treatise, but it only summarizes the essentials. 29. In full, the treatise states If the pure land is perfect in its support, what kind of activities does it perform? (question) 30. It performs all benefits for sentient beings (quoting the sutra text as the general answer), that is, in this place it is able to manifest the performance of all benefits for all sentient beings, or it gives rise to the performance of one's own benef 31. However, the eighteen perfections all begin with a hypothetical question, followed by a sutra answer, and then a treatise explanation, and they are all about the palace above. 32. What is being clarified now is a general explanation. 33. Because the questions are easy to understand, they are not all brought out. 34. The commentary states from the initial attainment of Buddhahood is the text of the Vijñaptimātratā Treatise. 35. However, the treatise says the continuum transforms into a pure Buddha land, but now there is no character for transform, which is an explanatory interpretation, meaning that although it continues to transform, it is not the same as the other enjoyme 36. As for vertically pervading the Dharma realm, boundless, this is the treatise quoted above in the Vijñaptimātratā-siddhi-śāstra, which later says round and boundless. In the Buddha-bhūmi-sūtra, it is the same as the Buddha-bhūmi-śāstra. 37. Moreover, boundless means that it has no length, shortness, etc., and its characteristics are difficult to fathom. 38. The following discusses the other enjoyment [lands], which are the same as in the Worldly Chapter. 39. The commentary, below the fruition is perfect, quotes the mirror cognition, etc., which is from the Worldly Chapter. Paragraphs: $ 0 1 5 8 10 20 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Thus, one commits a downfall by means of ten bases. 1. How does one not commit a downfall by means of five bases? 2. If one says, “I saw it,” when one has not seen it, heard it, or suspected it, and if one does not change one’s perception, acquiescence, desire, understanding, or view, then one does not commit a downfall.🔽If one says, “I heard it,” when one has hear 3. If one says, “I heard it,” when one has heard it, and has not forgotten it, 4. and if one says, “I suspected it,” when one has suspected it, and has not forgotten it,🔽and if one does not change one’s perception, acquiescence, desire, understanding, or view, then one does not commit a downfall. 5. If he says, “I did not forget,” then there is no offense. 6. Thus, there are five bases for no offense. 7. Just as there are ten bases for an offense for slandering a pure person, 8. and five bases for no offense, in the same way, there are ten bases for an offense for slandering a pure person who is pretending to be impure,🔽and five bases for no offense. 9. For slandering an impure person, there are eleven bases for an offense, 10. and six bases for no offense. 11. How are there eleven bases for an offense? 12. If he does not see it, does not hear it, and does not suspect it, but then changes his perception, and changes his acquiescence, desire, view, thought, and opinion, and says, ‘I see it, 13. I hear it, 14. I suspect it,’ then every statement is a serious offense.🔽“If he sees it and also says so,🔽if he hears it and also says so, 15. if he suspects it and also says so, but then changes his perception, and changes his acquiescence, desire, view, thought, and opinion, and says, ‘I see it and do not forget it, 16. I hear it and do not forget it, 17. I suspect it and do not forget it,’ then every statement is a serious offense. 18. “Having heard something, one says, ‘I saw it,’ with conviction; having heard something, one says, ‘I saw it,’ without conviction; having heard something, one says, ‘I saw it,’ with doubt; having heard something, one says, ‘I saw it,’ without doubt; 19. having doubted something, one says, ‘I saw it.’🔽In all these cases, one commits a pārājika offense. 20. Thus, one commits a downfall by means of eleven bases. 21. “How does one not commit a downfall by means of six bases? 22. If one has not seen, heard, or suspected anything, but one does not change one’s perception, forbearance, desire, understanding, thought, or view, and one says, ‘I saw it, I heard it, I suspected it,’ one does not commit a downfall.” 23. if he suspects it, and does not forget it, and if he does not change his perception, his acceptance, his desire, his thought, or his view, and he says, “I see it, and I do not forget it,” 24. “I hear it, and I do not forget it,” 25. “I suspect it, and I do not forget it,” then he does not commit an offense. 26. In this way, there are six bases for not committing an offense. 27. Just as an impure person who denigrates commits an offense through eleven bases, 28. but does not commit an offense through six bases, 29. so too an impure person who denigrates an individual who is pretending to be pure commits an offense through eleven bases,🔽but does not commit an offense through six bases. 30. One does not fall by these six bases. 31. There is no offense if the monk is insane.🔽There is no offense if the monk is the first offender. 32. There is no offense if the monk is drawing a picture on a wall. 33. There is no offense if the monk thinks, “Let all the world know me as I am.” 34. There is no offense if the monk is the first offender, or is insane, or is deranged, or is overwhelmed by pain. 35. The monks became suspicious and asked the Blessed One about it, 36. “Reverend, what action did the venerable Jīvaka Komārabhacca take🔽that ripened into his birth into a family of great means, 37. great wealth, and great prosperity? 38. What action did he take🔽that ripened into his birth into a family of great means, great wealth, and great prosperity? 39. He went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship. Paragraphs: $ 0 1 7 9 11 18 21 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. The Shimoheyan Lun says: 1. The first reveals the merit of entering with faith free from doubt. 2. It means that there are sentient beings, 3. Who, upon hearing this extremely profound, extremely wonderful, and vast Dharma door of the Mahāyāna, 4. In their minds,🔽Do not doubt or fear,🔽Do not be timid, 5. Do not despise, 6. And do not slander. 7. Give rise to a resolute mind. 8. Give rise to a firm mind.🔽Give rise to a respectful mind. 9. Give rise to a mind of loving faith. 10. One should know that this person 11. Is a true child of the Buddha. 12. Does not cut off the lineage of the Dharma. 13. Does not cut off the lineage of the Sangha. 14. Does not cut off the lineage of the Buddha. 15. Always continues in succession. 16. Increasing more and more. 17. Extending to the end of the future. 18. Is also personally given the prediction by the buddhas. 19. Is also protected and remembered by the innumerable bodhisattvas. 20. Therefore, as the treatise says: 21. If a person hears this Dharma 22. And does not give rise to fear, 23. One should know that this person🔽Will certainly inherit the lineage of the Buddha. 24. Will certainly be given the prediction by the buddhas. 25. The second gate of showing superiority through the treatment of analogies is as follows: 26. If there is a person 27. Who is able to skillfully guide and transform all the sentient beings filling the trichiliocosm, 28. Without exception, 29. Causing them to practice the ten wholesome deeds. 30. Or if there is a sentient being who, in a single meal, 31. Contemplate and ponder this profound Dharma. 32. If we compare the merits of these two people,🔽the merits of the first person 33. are extremely small. 34. It is like taking a mustard seed and dividing it into a hundredth part.🔽The merits of the second person 35. are extremely vast. 36. It is like taking the worlds in the ten directions and dividing them into the number of dust motes. 37. Therefore, as the treatise says: 38. Suppose there is a person 39. who can transform beings filling the trichiliocosm Paragraphs: $ 0 2 10 20 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. A railing is a barrier on a path. 1. Therefore, having made a temple with high archways, windows, and lattice windows adorned with railings means having had it built. This is the meaning. 2. It captivates the heart and the eye means it is captivating. 3. It is a staircase to heaven means it is a stepping stone. 4. The “net” is the net for catching fish. 5. “Like a lake full of lotuses” means like a lake with lotuses. 6. “That ground is delightful” means the grounds are delightful. 7. “The explanation of the virtues” means the dedication of the results of generosity. 8. “The unattractive” means the mind without attachment to the observation of skeletons, and so on. 9. “The clairvoyances” means the eyes of the retinue of queens. 10. “One should increase with faith” means one should practice in accordance with the rules. 11. “One should have compassion” means accepting the Dharma of giving and so on. 12. “With the melody of verse” means 13. The verse eight horses, one hundred of gold, one hundred mules, one hundred carts and so on. 14. The term old man means one who has gone forth in old age. 15. The term bark means the bark of a tree.🔽The term cloth means a cloth for covering and so on. 16. The term heap means a pile of cloth. 17. The term design means a picture. 18. The term first seven means a mattress, a mat, a blanket, a shawl, a pillow, and a support. 19. The term lotus-eyed means one who is fond of. 20. The term large ship means a vessel for lifting. 21. “Take, take!” means “carry off.” 22. It is repeated twice in order to express respect and care. 23. “Master of archery” means skilled in the science of archery. 24. “Expelled” means “spoken.” 25. “Purification” means the purification of morality.🔽The Tathāgata, the leader who tames the best of men, 26. the cutter of the bonds of all fetters, 27. the one skilled in the peace and tranquility of the faculties, 28. resides in Śrāvastī, speaking in accordance with the teachings. 29. Here, 30. “the tamer of the best of men” refers to those to be tamed who are suitable vessels for the truth, such as Ārya Śāriputra and so on. 31. “The leader” and so on describe the special qualities of the Blessed One. 32. The fetters are the nine fetters: the fetters of passion, aversion, pride, ignorance, views, false views, adherence, perplexity, and concealment. 33. The bonds are the three bonds: passion, aversion, and delusion. 34. The cutting off is the cutting off of those fetters and bonds of the disciples. 35. The pacification of the faculties is one's own.🔽The complete pacification is the path. 36. The peace is nirvana. 37. The obedience is that of the disciples. 38. The speech is the teaching. 39. The phrase it is lost means that it is useless and that it is wasted. Paragraphs: $ 0 7 15 25 35 #
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Please segment these sentences into coherent paragraphs: 0. But the consciousness arisen with the pure set of conditions without a formation is “without-initial-application-of-mind” . That arisen with the set of conditions with a formation is “with-initial-application-of-mind” . For the ika affix is in the se 1. as in the passage: “On an occasion, bhikkhus, when consciousness is unwholesome, accompanied by joy, associated with knowledge, and has a form as its object” . 2. Herein, the words “arisen with the set of conditions with a formation” should be construed with “is unwholesome” . 3. This is the explanation of the words “without-initial-application-of-mind” and “with-initial-application-of-mind” in the ultimate sense. 4. But in the commentaries 5. Without understanding this matter, he has taken the mind itself, which is without formations, to be with formations, and he has said: 6. “There is no formation without a formed thing. That is the formless. It occurs together with a formation. 7. Therefore it is with formations. That with formations is the formed. And that which does not have that is without formations.🔽That is the formless. That which is associated with a formation is the formed.” 8. All this is quite inappropriate. 9. And what is said in the Vibhāvinī: 10. “He forms the mind by means of the formation of sharpening, which is a special kind of adorning. Or it is said that it is formed by that in the way just stated, thus it is the formed” , that too is not good. 11. For if it were so, then the mind with formations would be called sharp. 12. And what is said there: 13. “But that occurs in the mind’s own continuum in the prior stage and in the continuum of another” , 14. and the special quality of the mind’s keenness that is produced is called a formation here” . 15. But that is not right, because it is stated by way of assuming a formation that is not a condition for it. 16. And so 17. The special quality born of previous kamma, and that born of the mind, 18. Is called a formation here, and so the mind is said to be with and without it. 19. The verse that proves it is also rejected. 20. And as for what is said there,🔽“Or alternatively, ‘with a formation’ and ‘without a formation’ are said🔽merely with reference to the presence or absence of a formation. It is not 21. that it is not actually associated with it. And although the formation occurs🔽in a different continuity, still it is present here, and so the mind produced 22. with that as its object is said to be ‘with a formation of that kind.’ It is like🔽the ‘with hair’ and ‘without hair’ in the case of the ‘hair-blanket’ and the ‘hair-man.’ 23. but the opposite of that is not so because of the absence of that. 24. So it is said in the way already stated: “unprompted.” But that is not to be accepted, because it is stated by him on his own account, having extracted the straight, clear meaning from the texts and commentaries. 25. And here the consciousness that occurs by the prompting of others without one’s own wish is called “arisen by prompting.” So too, that which occurs by fear of others without one’s own wish, or by shame, or by respect, or by talk, or by fear of punish 26. And here consciousness that occurs by one’s own wish, after one has admonished oneself by some such means as the following when one’s mind is slack, or after one has recalled some such means as the following when one’s mind is excited, is called “ari 27. and dissociated from the false view. It looks on with neutrality, it sees the object in the mode of experiencing it.🔽Equanimity is so called because it looks on, sees, by way of neutrality. For just as joy and grief 28. see the object by way of excess,🔽and so a person with joy is affected by change when separated from that object, 29. and one with grief is affected by change when united with that object, so this🔽does not do that, but it sees by way of neutrality and does not affect a person with change by reason of union with or separation from the object. 30. But some say that the expression “it looks on by way of neutrality” is not appropriate here, since what is unprofitable is not of the nature of neutrality. 31. The compound upekkhāsahagata is a copulative one. 32. And here, although such things as contact, etc., and such things as applied thought, etc., and such things as delusion, etc., are associated with equanimity in the sense stated, nevertheless it is said in the texts that equanimity is a condition for 33. and they are not, like the feelings, themselves divided.🔽And there is no such distinction as that there are some in this consciousness and some are not. 34. So they are not mentioned here as dividers of this consciousness. 35. But greed is a divider of this eightfold consciousness. And the feelings, etc.,🔽and the determinations are dividers of this consciousness one from the other. So only these three are mentioned here.🔽But are not happiness, conceit, and agitation and re 36. They should not be mentioned. For in the case of happiness, etc., 37. and when joy is included, so is happiness. The other three are included in the three given, namely, in the three given as “some” and in the three given as “some too.” 38. But in the analysis 39. the states beginning with contact and ending with applied thought, and those beginning with ignorance and ending with agitation, are associated with other consciousnesses too, and so they do not distinguish this consciousness from others. That is why Paragraphs: $ 0 4 9 16 25 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Having spoken thus, the bodhisattva mahāsattva Ārya Avalokiteśvara rose from his seat, bowed his head at the feet of the Blessed One, and said, 🔽Excellent, excellent! 1. Having spoken thus, he sat down. 2. and the world with its gods, humans, and asuras rejoiced. 3. They praised what the Blessed One had said. 4. The Tantra Called The Lotus Crown in Eleven Chapters is complete. 5. Translated, revised, and finalized by the paṇḍita Dharmaśrīmitra and the translator-editor, the monk Chökyi Zangpo. Paragraphs: $ 0 4 #
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Please segment these sentences into coherent paragraphs: 0. The dragons can ascend the clouds and bring down rain, which is similar to the meaning of the heavens, therefore worldly people always say heavenly rain. 1. Having these two virtues, therefore they are listed first. 2. The reason why the ghosts and spirits are listed next is that these are all celestial musicians who follow the gods, so they are listed after the gods. 3. Also, among these six sections, there are no six destinies. 4. Why is this? 5. Because hell beings have deep and heavy karmic retributions and cannot come, there are only five destinies. 6. The reason there are six sections is that dragons and garuḍas are both animals, but now they are separated into two groups, so there are six sections. 7. Also, in the listing of the heavenly multitudes, there are some that are not all-inclusive, only listing the gods of the desire and form realms but not the formless realms. 8. The reason for this is twofold: 9. First, based on the sūtras of the Hīnayāna, there is no form there, and since there is no form, they do not go or come. 10. Second, it clarifies that the karmic retribution of the three realms is most excellent there, and because attachment is deep, it obstructs the reception of the right path, which is precisely the difficulty of being a long-lived god. 11. Now, within the listing of the heavens, there are two sections: 12. The first is the listing of the heavens of the desire realm, and the second is the listing of the heavens of the form realm. 13. Within the listing of the heavens of the desire realm, it is also incomplete, only listing the first two heavens and the last two heavens, totaling four heavens, omitting the two middle heavens. 14. It is also not in sequence. 15. Śakra Devānām-Indra is the second heaven of the desire realm. He is the patron of the Buddha's heaven, so he is listed first. 16. In foreign countries, he is called Śakra Devānām-Indra, which means able to be the lord of the gods. 17. Below, named Candra, Sumanas, Ratnaprabhā, and so on, are all ministers assisting Śakra, so they are listed in sequence. 18. The Heaven of the Four Heavenly Kings is the first heaven of the desire realm listed in reverse order. It is the chief of the four corners of Mount Sumeru, and each also has their own retinue. 19. Maheśvara refers to the fifth heaven of the desire realm, the Heaven of Transforming Enjoyments, where one can transform and create whatever is needed. 20. Maheśvara refers to the sixth heaven of the desire realm, the Heaven of Free Enjoyment of Manifestations by Others, where all needs are created by others. 21. The third heaven, Yama Heaven, and the fourth heaven, Tuṣita Heaven, are not listed in detail. Since the four heavens before and after are listed, the two heavens in between can be known. 22. Brahma Heaven King of the Sahā world - below this is the second listing of heavens in the second part, listing the heavens of the form realm. 23. Now, Brahma Heaven King refers to the Brahma King of the first dhyāna.🔽Mahābrahmā refers to the Brahma King of the second dhyāna. 24. Ābhāsvara refers to the Brahma King of the third dhyāna. 25. And so forth refers to the heavens of the fourth dhyāna. 26. There are eight nāga kings, this is the second part, listing the nāga assembly. 27. The four assemblies below, such as the nāgas and spirits, are all generally in three parts: 28. First, proclaiming the number; second, listing the names; third, concluding in general. 29. Nan-t'o is translated as joyful. 30. Po-nan-t'o is translated as excellent joy. 31. Transforming into human form to listen to the Dharma by the Buddha's side, having the kindness of moistening those with defilements towards humans, seeing humans all with joy. 32. Nāgas are only unable to transform their bodies during five times: 33. First, sleeping; second, dozing; third, anger; fourth, lust; fifth, death. 34. Sāgara is named after the country. 35. Vasuki is translated as many heads, which is the nine-headed nāga king. 36. Takṣaka is translated as many tongues. 37. Anavatapta means without heat. The dragons mutually connect their armor, and there are small insects that bite and eat them, so they are exposed in hot sand, and again there is the suffering of hot sand. Only this dragon has no small insects, so ther 38. Manasa means great body, which is encircling Mount Sumeru seven times. 39. Anavatapta is the name of a pond. This dragon resides in the Anavatapta Flower Pond, and the name is established based on the pond. Paragraphs: $ 0 4 8 11 15 19 22 26 32 38 #
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Please segment these sentences into coherent paragraphs: 0. turning to the right, together with five hundred rivers, it flows into the northern great ocean.🔽The water of the great ocean is called🔽turning to the right, together with five hundred rivers 1. and the king of rivers is called Trickster. 2. Just as in the southern Jambudvīpa, 3. in the western Godānīya, four great rivers flow. 4. In order, they are in the east, south, west, and north.🔽They flow clockwise and enter the eastern ocean. 5. Similarly, the southern and so on are 6. the southern ocean, the western ocean, and the northern ocean. 7. Just as in Jambudvīpa, they are led to five hundred rivers each. 8. the king of rivers is called Endowed with Earth. 9. Just as in Godaniya in the west, 10. in Kuru in the north there is also a great lake. 11. From that, four great rivers flow in the four directions. 12. East, south, west, and north. 13. Circling to the right, 14. in order, they are the eastern ocean, the southern ocean, the western ocean, and the northern ocean. 15. That river also flows with five hundred rivers leading it. 16. The king of rivers, Candrabhāgā, the king of rivers, Mahānadī, the king of rivers, Kūrmapāda, and the king of rivers, Uṣṇikā. 17. Just as there is a great lake in Kuru in the north, there is also a great lake in Videha in the east. 18. Four great rivers flow from that lake. 19. They flow on the eastern, southern, western, and northern sides. 20. They flow clockwise, into the eastern ocean, the southern ocean, the western ocean, and the northern ocean. 21. Those four great rivers 22. lead five hundred rivers each and flow. 23. The king of rivers, Varadā, and the king of rivers, Tāmrapaṭṭa. 24. To the right of the southern Jambudvīpa 25. is a subcontinent called Camara. 26. Two rivers flow from that lake: 27. one flows east and one flows west. 28. The eastern river flows into the eastern ocean, the western river into the western ocean.🔽The two rivers are called Madhumiśrā and Mahāmiśrā. 29. To the left of the southern Jambudvīpa 30. is another subcontinent called Apara-Godānīya. 31. As before, there is a great lake🔽from which two rivers flow, one to the north and one to the south.🔽The northern river flows into the northern ocean, the southern river into the southern ocean. 32. The two rivers are called Mandākinī and Mahānadī. 33. To the east of Godānīya 34. is a subcontinent called Sāthā. 35. And there, as before, is a great lake. 36. And from the great lake 37. two great rivers flow out, one to the east and one to the west. 38. And those two great rivers 39. flow into the eastern and western oceans. Paragraphs: $ 0 2 9 17 24 29 33 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha said: 1. What do you think, son of a great clan? 2. The wheel treasure and the pearl treasure also arrive due to thought, but do these two have sound and verbal teachings? 3. Pure Bodhisattva said: 4. They have no verbal teachings. 5. The Buddha said: 6. So it is, son of a great clan! 7. Although it has consciousness and arrives due to thought, it does not take verbal teachings. 8. Pure Bodhisattva again said to the Buddha: 9. What is it, World-Honored One! 10. If a wheel-turning sage king thinks of something, it immediately arrives. Can he make the wheel treasure and the pearl treasure have speech and instruction? 11. The Buddha said: 12. He can. 13. Why is it so? 14. Because of the wheel-turning king's majestic power, they will have speech and instruction. 15. The pure bodhisattva said: 16. The wheel-turning sage king is neither enlightened nor inspired. How can he make insentient things have speech and instruction? 17. The Buddha said: 18. The wheel-turning sage king attains worldly spiritual powers and can make worldly objects accord with his thoughts, but he is still unable to make sentient beings reach insentient things. 19. The pure bodhisattva said again: 20. How can he make sentient beings reach insentient things? 21. The Buddha said: 22. Son of a great clan! 23. I will now explain to you one by one how to make sentient beings reach insentient things and insentient things reach sentient beings. 24. Think about it carefully, and I will now explain it to you. 25. It is like a wheel-turning sage king observing those sentient beings with form and love, unable to let go, wishing to make them eternally exist without any change. 26. He thinks to himself, having received the sage king's position, he only sees their blessings without seeing their destruction. This is called wanting to make formless things have form. 27. It is like a good son or good woman who has already attained the path, always thinking to themselves: 28. I now abandon the old and no longer love or enjoy it, wishing to destroy this form and not be tainted by consciousness. 29. This is called having form but extinguishing form. 30. The Buddha said: 31. Son of a great clan! 32. It is like the four dharma realms, where one dharma realm increases and the other realms are diminished, and all the realms increase and one realm is diminished. This is due to sentient beings increasing, not due to insentient beings increasing. 33. The pure bodhisattva again addressed the Buddha, saying: 34. As the World-Honored One has said, I will now explain how sentient beings reach insentience and insentient beings reach sentience; 35. Now the Tathāgata only speaks of sentient beings attaining non-sentience, but never hears the Tathāgata speak of non-sentient beings attaining sentience. 36. The Buddha said: 37. Excellent, excellent! 38. Son of a great clan! 39. Your present question is all due to the Buddha's majestic spiritual power. Paragraphs: $ 0 3 5 8 15 19 22 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. In that regard, although the primal substance, etc., are not established as the nature of the property of existence, still, since they are asserted as the property of existence and nonexistence, the primal substance, etc., are 1. It is established that it is an existent. 2. And the existence of the universal is to be established. 3. When one understands the mode of the syllogism, such as “The subject, sound, is impermanent because of being a product,” then one cannot establish the particularities of sound, such as being the nature of pleasure, as impermanent, 4. because those particularities themselves are to be established. 5. Therefore, one should establish that some object of knowledge exists. 6. Therefore, the meaning of “what?” is established by “an undifferentiated existent.” 7. It is fine if the existence of the principal and so on is established. 8. The meaning of “not at all” is that it does not exist. 9. It is not that the mere existence of the object of knowledge is stated. 10. That is the meaning of “in that case.” 11. The meaning is that not even the slightest bit of what is desired is accomplished. 12. But if fire is inferred, then since mere fire is established, it would not be the probandum. 13. To this he says, “In another way.” 14. Here, since there is smoke, there is fire, and so on, in the application. 15. That universality of fire is the same as that which pervades it. 16. In that, the particular place,🔽that is also devoid of it, that is, devoid of the place that is not endowed with it. 17. That is devoid of that, that is, endowed with the place that is devoid of it. 18. That is what is called that. 19. The particular place is related to it. This is the meaning. 20. The reason is not established, because a universal that is related to a particular does not occur in another. 21. He answers that with “some” and so on. 22. “ Some” refers to those who know logic. 23. “ By such a meaning” refers to a universal that is qualified by a particular that is its basis.🔽However, in order to make others understand, it is taught that smoke is not without fire, 24. that it does not occur without fire. 25. By what kind of statement? 26. He says “where” and so on. 27. Where there is smoke, there is fire. 28. “Thus” is used to indicate the application of the pervasion to all. 29. That is the smoke. 30. Since the pervasion by mere fire is established, the place where the fire is located, 31. that very place which appears to have the cause of the error of the identity of smoke, that place is said to have fire, and the cognition of fire is produced. 32. In that, that is, by implication, the object to be inferred is understood. 33. The indication of the probandum is not suitable in any way and is purposeless, because the probandum is established even without it. 34. That itself is stated by “that is in that,” and so on. 35. The mere indication of the reason seen in the subject to be established and the relation of the reason to the subject to be established, 36. that is, the indication of the definition of positive and negative concomitance, 37. is the desire of the opponent, 38. because the thesis is established. 39. When the subject is not indicated, then at that time,🔽how could it be qualified by that, Paragraphs: $ 0 3 6 12 16 23 30 35 39 #
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Please segment these sentences into coherent paragraphs: 0. He saw the Buddha in the form of a Buddha. 1. Some people are like a śrāvaka. 2. Some people think of it as the form of a pratyekabuddha. 3. Some of them are in the form of bodhisattvas. 4. Some people have the form of a great emperor. 5. Some people have the form of Brahmā. 6. Some people think of him as a child of the Cravakas. 7. Some say that he was born in the form of a son of a hearer. 8. Some people see the great gap between humans and nonhumans. 9. They see the way they speak and the way they act. 10. The wisdom of omniscience is like this. 11. The Tathāgatas body is the same as the body of the liberated one. 12. The body of liberation is not the arising of reality. 13. The Tantra says: 14. The one who has the glory of the light is the one who is able to see. 15. Mañjuśrī, it is a pure food. 16. The worldly ruler is a great magician. 17. The one who is the best will be called Khenpo Khenpo. 18. All these are the realm of phenomena, and there is no going or coming. 19. It is necessary to see the depth and breadth of scripture and reasoning. 20. Otherwise, it is only the mind of a child that is exhausted. 21. Well, then, do you not want to answer that question at all? 22. You see that there are many contradictions in this. 23. No, he said. 24. There are times when the afflictions become the branch of enlightenment for holy persons. 25. The peace of great bliss is as follows. 26. They are the training of the skill of unimpeded insight, the practice of the equanimity of unimpeded conduct, the teaching of the qualities of the yoga of accomplishment, the training of the yoga of the disciple, the training of the yoga of the disci 27. It is because it eliminates the falsehood of the world, destroys the noble ones, and teaches that the true nature of all phenomena is nonexistent anywhere. 28. The mind is like that. 29. The profound teachings are the teachings. 30. If you do not want to, 31. Do not be slanderous. 32. The truth is inconceivable. 33. This is the same as the following. 34. The secret mantra of the man is the mantra of the man. 35. The one who is attached to the other is mocked. 36. They will not achieve success. 37. It is always possessed by demons. 38. The seal is a stone, and the seal is a stone. 39. It is a beautiful and unwanted thing. Paragraphs: $ 0 10 13 16 21 24 27 30 34 #
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Please segment these sentences into coherent paragraphs: 0. One should receive [the food] while sitting on a bed or seat. If there are leftover vegetables and leaves, one may also receive them. If there are small boys and girls, one may give them leftover food. 1. The people of the city of Vṛji heard that because of making offerings, the lion was now experiencing poverty and hardship, and personally engaged in plowing and farming, collecting grain and filling the granary. 2. At that time, the lion went to the World-Honored One and said: 3. Venerable One! 4. Previously, I had possessions that I used to make offerings to the Buddha, Dharma, and Saṅgha, causing them to be exhausted. Now, there is much grain harvested in the household. 5. I only wish that the World-Honored One, out of compassion for me, would explain the rules for a learning household and allow the monks and nuns to accept my offerings. 6. The Buddha said: 7. The monks should explain the rules for a learning household for the general. 8. It should be given like this. 9. The Saṅgha gathers together, and has the lion pay respects in order, squat on his heels in front of the most senior monk, join his palms, and say like this: 10. 'Venerable Saṅgha, listen! 11. I, the lion, previously deeply gave rise to faith in the Three Jewels, with a sincere and wholesome intention always delighting in giving, and due to giving to the Three Jewels became impoverished. 12. For this reason, the Saṅgha out of compassion for me performed a karman, causing the noble assembly not to enter my house. 13. Now, my wealth and food have become abundant again. However, I, the lion, previously obtained the rules of the assembly. Now, I beg the great assembly to explain the karman. 14. Please explain the method of resolving the karman for me out of compassion. 15. ' Repeat this three times. 16. Having made this announcement, [the monk] should pay homage to the assembly and leave. 17. At that time, the assembly should have a person perform the karman of resolving the karman for the matter at hand. 18. After resolving it, the assembly of monks and nuns should return as before and accept offerings as they wish, all without offense. 19. If there is a bhikṣuṇī who... means a nun in this Dharma, the rest is as explained above. 20. Student refers to one who has faith in the Three Jewels and realizes the truth of seeing. 21. Householder refers to the four castes. 22. Nun refers to a disciple of the Buddha. 23. Karman refers to the karman of the two announcements. If one goes to such a house without first being invited and accepts food, one commits an offense. 24. In this case, if one accepts the two or five kinds of food and swallows it, one commits an offense as explained above. If one confesses, it is as explained above. 25. If one obtains the method of resolving it, there is no offense in eating. 26. If there is no offense, it is as explained above. 27. Venerable ones, 28. I have already explained the eleven rules for confessing and relinquishing. 29. Now I ask the venerable ones, 30. Is it pure or not? 31. Thus it is said three times. Venerable ones, 32. Since it is pure and there is silence, I shall now keep it thus. 33. The fifth section on the many rules for training Venerable ones, 34. These many rules for training are to be recited every half-month during the observance-day ceremony. 35. The summary verse says: 36. Clothing, food, and appearance should be neat and proper, with good deportment in the houses of laypeople, 37. Protecting the almsbowl, except for sick people, sneezing, and trees taller than a person. 38. At that time, the World-Honored One established many rules for training the bhikṣus, with all the proper procedures for wearing robes, eating food, and so forth, which the bhikṣuṇīs should all follow in training. 39. At that time, although the bhikṣuṇīs had heard the teachings, they were still unable to follow the rules. They wore their robes too high, Paragraphs: $ 0 2 6 9 19 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. who is celibate, is served by this kind of service that is related to sex. 1. This is the best.’ 2. If he praises his own service, 3. it is an offense entailing suspension.’” 4. The rest of the text 5. should be explained in the same way as it is explained in the section on speaking of bad qualities. 6. The difference 7. is this: 8. If a nun praises service, 9. it is said to be a minor offense. 10. The female novice and the male and female postulants🔽 11. For the female novice, the male and female postulant, and the female postulant, it is only a minor offense.🔽The summary: 12. Two dharmas have six sets of four, 13. two sets of two, 14. two sets of four, 15. and the eighth is the last. 16. The venerable Upāli asked the Blessed Buddha, 17. “Venerable One, what is the dharma that is not past, 18. not future, 19. not present, 20. not going, not returning, 21. and is the dharma that has reached the end of the realm of karma?” 22. “Upāli, 23. nirvāṇa.” 24. “Venerable One, what is the dharma that goes, returns, 25. and is the dharma that has reached the end of the realm of karma?”🔽“Upāli, 26. it is matchmaking.” 27. If he does, 28. what is the offense?” 29. “The offense of a serious transgression.” 30. “Reverend, when the Blessed One said, ‘Any monk who acts as a matchmaker in any way,🔽using words such as, “Give your daughter or sister in marriage,” 31. or “Have sexual relations with her,” 32. even for a moment, 33. commits an offense entailing suspension,’ 34. “Reverend, if a monk accepts a message from a mad person and delivers it to another mad person, 35. or if he accepts a message from a mad person and delivers it to someone who is not mad, 36. what is the offense?” 37. “The offense of a serious transgression.” 38. “If he accepts a message from a mad person and delivers it to someone who is not mad, 39. what is the offense?” Paragraphs: $ 0 11 16 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The canopy and the ground are sprinkled with scented water, and the kuśa grass is placed on the mandala. 1. The vases, which are made of gold and so forth, are black, without roots, with long necks, without mouths, and with large bellies. They are well washed and well fumigated. 2. The five medicines are brihati, kantakari, white aparajita, sahadevan, and danti. 3. The five fragrances are saffron, agaru, granthi, sandalwood, and patra. 4. The five jewels are gold, silver, pearl, coral, and ruby. 5. Having placed these in the belly of the vase, one should fill it with water from a river that is not disturbed by elephants, cattle, donkeys, and so on, and which is not touched by the water of other vessels, such as those made of good sali rice. 6. Having poured them, the essence is the Cūta, Jambu, Nyagrodha, Aśvattha, and Udumbara trees, and any others, with banners and parasols, standing in the mouth. 7. With flowers, garlands, and light, the neck is wrapped with a pair of cloths. 8. On the dharma source, lotus, and sun, one should place the individual seed syllables, marked with their own names, made white by the coming and so forth. 9. Then, one should tie them with seven white threads spun by a young maiden, 10. or with five-colored thread, having recited HŪṀ seven times. 11. With the three or seven recitations of OṀ VAJRA ŚAṄKHA RŪTA DIŚAM BHANDHA BHANDHA HŪṀ, one should completely wrap them. 12. Alternatively, above the victory vase, with OṂ Vajra Amṛita Ka Tha HŪṂ, repeat seven times, and the elixir becomes the nature of the subtle particles of the vajra of the elixir of timeless awareness. 13. Place a conch, flower garland, and vajra in the elixir of the five elixirs and scented water. 14. Then, with OṂ Tapaté Mahā Tapaté SVĀHĀ, visualize that the water of uncertain beer or river water becomes the nature of the subtle particles of the vajra of the elixir of timeless awareness in an instant, and the awareness wheel is invited with the l 15. It should be done with the offering preliminary. 16. The wheel that abides in the heart is the appearance that has become of one taste, the nature of the bodhicitta that has become a single unit through melting with great passion. 17. Or else, the garland of flowers wrapped around the vajra, the master should hold it with his left hand, saying hūṃ, and with his right hand he should hold the string of the garland. 18. Having recited the mantra of Cakrin, he should insert three kuṇḍa flowers into it with all the mantras. 19. In the other vases also, having invoked one’s own deity, one should recite one’s own mantra one hundred and eight or twenty-one times, and having enchanted them in that very way, one should insert three kuṇḍa flowers and contemplate. 20. Oṃ śrī vajra he he ru ru kāra hūṃ hūṃ phaṭ. 21. Dakini's fire offering, svāhā. 22. The wheel lord's. 23. Oṃ dakiniye hūṃ hūṃ phaṭ. 24. Oṃ lāmāye hūṃ hūṃ phaṭ. 25. Oṃ khaṇḍarohāye hūṃ hūṃ phaṭ. 26. Oṃ rūpiṇīye hūṃ hūṃ phaṭ.🔽Oṃ kākasye hūṃ hūṃ phaṭ. 27. Oṃ ullūkāsye hūṃ hūṃ phaṭ. 28. Oṃ śvānasye hūṃ hūṃ phaṭ. 29. Oṃ śūkarāsye hūṃ hūṃ phaṭ.🔽Oṃ yamādhyāye hūṃ hūṃ phaṭ. 30. Oṃ yamāntāye hūṃ hūṃ phaṭ.🔽Oṃ yamadamṣṭāye hūṃ hūṃ phaṭ. 31. Oṃ yamamathanāye hūṃ hūṃ phaṭ. 32. The heroines' lords. 33. Oṃ khaṇḍarohī hūṃ hūṃ phaṭ. 34. The mantra for all the activities of Vajravārāhī. 35. Then, having made offerings to the victorious vase and so forth with flowers and so forth, cleanse with water taken up with a leaf from the all activity vase. 36. Having offered the torma, saying, As long as the activities of the mandala are not complete, please avert the individual harms, perform the near offerings and again make offerings with flowers and so forth. 37. Homage to you, Cakravartinḍā. 38. Homage to you, Cakrasaṃvara. 39. Homage to you, Ratnasaṃvara. Paragraphs: $ 0 5 9 13 17 20 32 35 37 #
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Please segment these sentences into coherent paragraphs: 0. The Tiantai school's Mohe Zhiguan sometimes cites the Chan scriptures to explain the demonic realms, but only a small portion is mentioned. 1. The text is in two parts: 2. First, the Tathāgata speaks on his own without being asked. There are three parts: 3. First, the Tathāgata's announcement. There are three parts: 4. First, concluding the previous and giving rise to the next. 5. At that time, the Tathāgata was about to leave the Dharma seat. He grasped the jeweled armrest on the lion seat, turned the purple golden mountain, and leaned on it again to universally proclaim to the great assembly and Ānanda: 6. This is the narration by the compiler of the sutra. 7. The Buddha's answer to Ānanda on the seven destinies being finished, and since Ānanda was silent and the assembly had no words, they gathered to expound the Dharma, thus it is said he was about to leave the Dharma seat. 8. However, the realms that arise from meditation, if not explained, will be difficult for future practitioners to counter. Therefore, leaning on the armrest again shows the depth of compassion. 9. You learners of the two vehicles, today you turn your minds towards the great enlightenment, the supreme wonderful enlightenment. 10. I have now explained the true method of practice, but you still do not recognize the subtle demonic affairs in cultivating śamatha and vipaśyanā. 11. The true method of practice refers to the two definitive meanings above; 12. The Avalokiteśvara contemplation method, inner precepts, outer mantras, and previous correct understanding are all methods for practicing and entering enlightenment. 13. Second, showing the loss of delusion, in two parts: 14. First, recognizing the demonic realm. 15. When the demonic realm appears before you, you will not be able to recognize it. If you do not purify your mind correctly, you will fall into wrong views, either the demon of the aggregates, or the heavenly demon, or possessed by ghosts and spirits, 16. Cultivating the wondrous contemplation wisdom, washing away internal defilements and obstructions, is called purifying the mind. 17. Because the demons give rise to discriminating thoughts and attachments, it is called incorrect. 18. As for the demon of the aggregates and so forth, it is often said that there are four demons: 19. Namely, the demon of afflictions, which is the cause of birth and death; 20. The demon of the aggregates and the demon of death, which are the fruits of birth and death; 21. The heavenly demon, which is the condition of birth and death. 22. Now, if it is said that ghosts and spirits are the followers of celestial demons, if the Nirvana Sutra says that all of them have violated the first grave precept in their previous lives, up to the remaining chapters and are manifesting, 23. then this is the cause of karma seeds being stimulated and born. 24. Therefore, practitioners must first clearly discern. 25. Second, grasping at a small realization. 26. Moreover, in the middle, one attains a little and considers it sufficient, like the bhikṣu in the fourth dhyāna who falsely claims to have realized sainthood. After the heavenly retribution is exhausted, the sorrowful appearance manifests in front of 27. This is what is said in the Treatise on the Great Perfection of Wisdom. 28. This bhikṣu did not extensively study the sūtras and treatises, he practiced according to his own mind, lacked extensive learning and wisdom, and did not recognize the stages of the three realms in meditation. 29. But he diligently practiced without rest, realized the first dhyāna and considered it the first fruit, up to the fourth dhyāna free from the eight calamities, and considered himself to have already realized the fruit of arhatship. 30. Arhat means no more birth. I have already attained the fruit of no more birth, already free from the conditioned birth of the three realms, with my work done, no further practice. 31. When it comes to the time of impermanence, the intermediate state of the fourth dhyana sees a place of rebirth, and suddenly gives rise to slander: 32. I have heard that arhats have attained no more birth, but today how can there be a place of rebirth? 33. If it is like this, then the Buddha's teachings on arhats are all false. Therefore, I know that there is no one who attains nirvana. 34. Because of this, slander arises, with a definite wrong view, the intermediate state of heaven ceases, and one falls into Avici Hell. 35. Third, the Buddha commands them to listen and allows them to speak. 36. You should listen attentively. I will now explain in detail for you. 37. This can be understood. 38. Second, Ananda is ready to listen. 39. Ananda stood up, together with those in the assembly who were still learning, joyfully bowed their heads, and listened respectfully to the compassionate teachings. Paragraphs: $ 0 5 9 13 18 25 36 39 #
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Please segment these sentences into coherent paragraphs: 0. For the perceptions of impermanence, etc., succeed when he is established in full-understanding of what is to be known by the removal of delusion, which is an obstruction to the full-understanding of the perception of mentality-materiality and to the 1. and the attainment of absorption and insight are the means for dispelling dispassion and for breaking through ignorance.🔽The exposition of the order is as follows. 2. and the attainment of jhāna and insight are the means for the dispelling of dispassion and the breaking of ignorance. But the exposition of the order should be regarded as given in order to include the kinds of ignorance that are hindrances in the hi 3. And although suffering is abandoned in the preliminary-work concentration for the first jhāna and happiness is abandoned in the preliminary-work concentration for the fourth jhāna, nevertheless it is said in the Paṭisambhidā 4. that “The fourth jhāna abandons happiness and suffering” , referring to the excess of happiness and the excess of suffering.🔽The contemplation of impermanence is the contemplation of what is impermanent as impermanent. This is a name for the contempl 5. The perception of permanence is a wrong perception that occurs in regard to formed things as their permanence and eternity. And the wrong view and the wrong thought should be regarded as included under the perception.🔽The same method applies in the o 6. The contemplation of dispassion is the contemplation that occurs in the mode of dispassion for formations. 7. “He delights” means he delights in craving. “Contemplation of fading away” is contemplation occurring in the mode of fading away. 8. “Contemplation of cessation” is contemplation of the cessation of formations. Or alternatively, contemplation of the cessation of formations is the contemplation of them in this way: “They cease, they do not arise again in the future through the cess 9. “By contemplation of cessation he ceases, not originates” . For this is the attainment of strength. 10. “Contemplation of relinquishment” is contemplation occurring in the mode of relinquishment. For this is the establishment in reflection. 11. “Grasping” is the act of apprehending as permanent, etc. “Clinging” is the act of apprehending as one by way of continuity, mass, function, or object. 12. “Perception of compactness” is the perception of the compact. “Accumulation” is the act of accumulating. “Change-of-lineage” is the attainment of a different state. “Perception of permanence” is the act of apprehending as stable. 13. “Sign” is the individual characteristic of formations as a mass or as compact, and their specific characteristic as the delimitation of their functions. 14. ‘Resolve’ is resolve based on lust, etc.; and this, in meaning, is the inclination towards formations by craving. ‘Adherence’ is 15. adherence to the view of self. ‘Insight’ is insight into states by way of impermanence, suffering, etc. ‘Adherence to adopting’ is the perversion of taking what is not a self to be a self. ‘Adherence to false view’ is the adherence to the view that t 16. ‘Adherence to dogma’ is the adherence to the view that the world and creatures are not created by God, etc. ‘Adherence to dogma’ is the adherence to the view that the world and creatures are not created by God, etc. ‘Adherence to dogma’ is the adhere 17. The escape from the round is Nibbāna, which is the escape from the round of the three contemplations of impermanence, suffering, and not-self.🔽The contemplation of the escape is the path. The contemplation of reflection is the contemplation of reflec 18. The contemplation of tranquillization is the contemplation of reflection on the tranquillization of the suffering of the round, which is the fruit of the path.🔽The contemplation of destruction is the contemplation of reflection on the destruction of 19. The contemplation of change-of-lineage is the contemplation of reflection on the change of lineage, which is the fruit of the path.🔽The contemplation of change-of-lineage is the contemplation of reflection on the change of lineage, which is the fruit 20. He shows the Thread in the way beginning “One who is devoted to pleasure … “ .🔽The way stated here is not the way stated in the Dasuttara Sutta, for in the latter the teaching is given in the way beginning “One idea to be developed … “ . 21. Nevertheless, since there is no difference in the meaning,🔽it is stated in the Paṭisambhidā in the Nevasaññānāsaññāyatana Vagga in the way beginning “One who is devoted to pleasure … “ . 22. The same method in the other cases.🔽Having thus shown the Thread in the way beginning “One who is devoted to pleasure … “ , he now shows it in the way of the Satipatthana Sutta . 23. Herein, although the application is made by abbreviation in the way beginning with contemplation of the body , 24. it can also be made by the twenty-one grounds.🔽Now, 25. The words “in the Abhidhamma in the way of exposition” are stated in order to show the exposition in the Abhidhamma. 26. What should be said about the words “impermanent,” etc., can be understood in the way it is stated in the commentaries on the Visuddhimagga. 27. “Discontent” means discontent with unskillful states and with remote and secluded resting places. The meaning is: “non-engagement.” 28. A wise, virtuous bhikkhu who wishes to fulfill the noble lineage 29. is concentrated and insightfully wise. He overcomes discontent and delight, which are the causes for the destruction of the noble lineage. 30. Therefore it is said: “The wise one, bhikkhus, is able to endure delight and discontent.” The rest is easy to understand. 31. The commentary on the Ariyavasa Sutta is finished.🔽. The Dhammapada Sutta 32. . In the ninth sutta, “Dhamma” is that by which the jhānas, etc., are produced. Non-greed is the Dhamma-path. 33. The expression “the state of non-greed” is a term for non-greed, or for the jhāna, insight, path, fruition, and extinction attained by means of non-greed. 34. So too with the rest. But in the sense of the Suttas the expression “the state of non-greed” is a term for non-greed, or for the jhāna, etc., attained by means of non-greed. The expression “the state of non-ill will” is a term for loving-kindness, or 35. The expression “the state of right concentration” is a term for the eight attainments, or for the jhāna, insight, path, fruition, and extinction attained by means of the eight attainments.🔽Or the expression “the state of non-greed” is a term for the 36. The expression “the state of right view” is a term for the jhāna, etc., attained by means of the ten recollections and the perception of the repulsiveness in nutriment. 37. The words “the state of right concentration” are the concentration that has been reached by means of the ten kasinas and mindfulness of breathing. 38. “Free from covetousness”: having the virtue of being free from covetousness. The prefix abhi in the word abhijjhā has the sense of “coveting.” Hence it is said:🔽“Having become free from desire.” 39. “Not abandoning his natural state”: not abandoning his natural state, which is called “purity” and “blamelessness.” Paragraphs: $ 0 4 6 11 15 17 20 24 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The center of the body, the heart, and the dots of the throat. 1. This is to show the meaning of the verse. 2. OM O OM O OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM OM 3. The letters are called the letters. 4. This is because it is the cause of uninterrupted great bliss. 5. The stone of these is called The Rock. 6. This is the fourth bindu of wisdom, which is the basis of the four bindu. 7. How? 8. The three kayas are known. 9. The wheel of great bliss is correctly explained. 10. This is what will happen. 11. The mind of enlightenment. 12. It is based on the ultimate aspect. 13. The explanation of the number of the three is as follows. 14. The name of the place is Shut. 15. It depends on its relative aspect. 16. The name of the name is given. 17. Without it, there is no arising. 18. His wife was called Queen. 19. The Tathāgatas play of the instrument is characterized by the characteristic of the Dharma, the great bliss. 20. I will know her as a queen. 21. The female form of a human being is called a tooth. 22. The idea is that. 23. They are attached to the seal of karma and the seal of wisdom. 24. This is because it is said to help those in the lower realms and those in the intermediate realms. 25. This is not the case for yogins of the sharp sense faculties, the great seal. 26. The name of the place was Bagni. 27. The ultimate truth is characterized by the following: 28. The place called Rölkarma is called Mahāmudrā. 29. The three mental afflictions of body, mind, and purity are the three incomplete mental afflictions. 30. He will remain there. 31. This is not a specific seal of the intention to engage. 32. The term "Bhaksa" is used to refer to the many words that are used in the Bhagavan tradition. 33. There is no other meaning than this. 34. How? 35. The Blessed One, the Sukhā, 36. This is called the joyful one. 37. This is the vajra of joy. 38. When the Blessed One, who is naturally luminous, 39. At that time, he was staying in Baikal. Paragraphs: $ 0 2 6 11 15 19 24 27 35 #
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Please segment these sentences into coherent paragraphs: 0. 108. Proficiency is the quality of being proficient. Those in whom it is weak have a mind 1. that wavers and is upset in regard to profitable actions. They are like a monkey in deep water. But those in whom it is strong have a mind that does not waver and is not upset in regard to that. They are like a man in deep water. 2. and when it is strong, then he is not shaken or disturbed by them, but is like a crocodile in deep water. 3. Straightness is the state of being straight of one whose crookedness is weak. The mind of those whose crookedness is weak 4. is uneven in its dealings with meritorious deeds. Sometimes it is slack, sometimes excited, sometimes stooping, sometimes over- excited. 5. It is like the going of one drunk with arrack. But that of those whose crookedness is strong should be understood in the opposite way to that just stated.🔽And here the words “calmness of the body” and so on should be understood as stated separately f 6. because they illustrate the calmness of the material body by means of the calmness of consciousness and so on.🔽Herein, the calmness of the material body is evident in those who have attained perfection, in those who have recovered from illness, and s 7. lightness in the case of going through the air, etc.; malleability in the case of creating a small or large body. 8. Lightness is in the case of going through space, etc.; malleability is in the case of creating a small or large body; wieldiness is in the case of going, etc., without touching the ground or the surface of the water; plasticity is in the case of crea 9. straightforwardness is evident in all these in the case of their lasting as created for a long time. 10. They maintain evenly: they are shared in common by all beautiful consciousnesses, or they are shared in common by the beautiful itself and the rest. 11. Right speech: here there are three kinds of right speech as speech, as volition, and as abstinence. Of these, the speech consisting of good verbal conduct that is connected with profitable meaning and profitable things is called right speech as speec 12. But that called right speech as abstinence is the volition of one who undertakes and observes the training precepts beginning with the abstinence from false speech. 13. The state of consciousness occurring as the avoidance of what is evil is the right speech.🔽This is what is intended here. 14. The words “right speech” are derived as follows. They speak rightly with this, thus it is right speech.🔽Herein, the instrumental case should be understood as the reason for the state of being a cause. 15. Herein, in the case of one who undertakes the training precepts by means of speech, the instrumental case and the state of being a cause are appropriate in the sense of the words of undertaking. 16. Then, in the case of one who abides by the training precepts as undertaken and as assumed, the state of being a cause is appropriate in the sense of the reason for the state of being a cause. 17. Herein, in the case of one who speaks only blameless speech, the state of being a cause is appropriate in the sense of the reason for the state of being a cause.🔽Or alternatively, whether or not they speak thus, 18. this gives them the opportunity to speak rightly when they speak.🔽It is called right speech because it is the opposite of wrong speech. 19. Moreover, this occurs as the abandoning of verbal misconduct, and it is the purification of the speech door. 20. It is thus rightly spoken of as right speech. 21. Right action is threefold as action, volition, and abstinence. Herein, the bodily action of one who is doing any kind of blameless action is called “right action as action.” The volition that originates that is called “right action as volition.” 22. But the occurrence of consciousness in the aspect of abstinence from killing breathing things, etc., in one who has undertaken the training precepts beginning with “Do not kill breathing things,” who is resolving, and who is not transgressing a rule 23. It is right action because it is action rightly done . It is right action in the way already stated . The rest is as already stated. 24. Right livelihood is twofold as energy and abstinence. Herein, the energy called “the footing of relinquishment” in one who makes a living by blameless kinds of work such as agriculture, trade, service, etc., or by the kinds of livelihood such as the 25. But those who, in order to preserve their livelihood, commit bodily and verbal misconduct as the cause of their own failure in livelihood, 26. But that which occurs in the mind of those who abandon bodily and verbal misconduct as the cause of their own failure in livelihood by looking to the purification of livelihood is the kind of virtue called “refraining” in the sense of refraining from 27. He lives rightly : he lives by means of this, thus he lives rightly . The rest is as already stated. 28. And here each one of the kinds of virtue is threefold as virtue consisting in limited purification, virtue consisting in unlimited purification, and virtue consisting in purification not shared by ordinary men. 29. Herein, virtue that occurs in those who, without taking up the training precepts or having taken them, without taking any account of them, 30. simply avoid an object that should not be done by the strength of conscience and shame is called “virtue consisting in limited purification.” 31. That is only an object of the present, for it is said, “The five training precepts are an object of the present” . 32. But that which occurs in those who take up the training precepts and undertake them and who, whether they have taken them thus or not, 33. and “I will guard it well” is abstention by undertaking. 34. But that is only with a present object or a future object. For the five precepts are said to have a present object.🔽This is said in the commentary to be abstention by arrival.🔽But at the moment of the path it is called “abstention by cutting off” bec 35. And that has only Nibbāna as its object.🔽And the “abstention of fruition” is included here too. 36. Herein, the mundane kinds of abstention abandon the things to be abandoned, namely, killing living things, etc.,🔽making the life faculty, etc., and the things to be abstained from, namely, killing living things, etc., their object. 37. But the supramundane kinds of abstention abandon the things to be abstained from, namely, killing living things, etc., 38. making Nibbāna their object. This is how they should be regarded. 39. Compassion is the state of mind of those who are compassionate, which causes pain when there is suffering in others. It is compassion because it scatters the suffering of others, or because it hurts the suffering of others. It is compassion because i Paragraphs: $ 0 3 6 8 10 11 14 21 24 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. In all births, he will be born 1. with a memory of past lives and without doubt. 2. The king, the queen, and the retinue 3. will come under his control. 4. He will be renowned as virtuous in the world 5. and will always be common to all. 6. He will be loved by all, 7. whether gods or humans. 8. Day and night, always, 9. he will be protected and happy. 10. The perfect, complete Buddha has taught 11. that these mantra words will be accomplished here. 12. Homage to the Buddha! 13. Homage to the Dharma! 14. Homage to the Saṅgha! 15. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened One, the Greatly Compassionate Śākyamuni! 16. Homage to all the perfect, complete Buddhas. 17. In order to increase the teachings of the Buddha, 18. having respectfully paid homage to them, 19. out of compassion for all sentient beings,🔽I will now speak. 20. This knowledge of great splendor 21. is powerful and subdues others. 22. It reaches the vajra seat. 23. As soon as it is spoken,🔽all the māras, those of the māra class,🔽the planets, the misleaders, and the obstacles, 24. whatever there are, 25. all scatter at that very moment. 26. Tadyathā: Oṃ giri giri🔽girini girini 27. girivati 28. guṇavati🔽ākāśavati 29. ākāśaviśuddhe🔽sarvapāpavikte 30. ākāśagaganatal 31. ākāśavicāriṇi 32. jvalitaśikhara 33. Mother, mother of the world,🔽mother of the world,🔽beautiful hair,🔽beautiful face,🔽beautiful eyes,🔽beautiful teeth,🔽beautiful ears,🔽beautiful voice,🔽beautiful speech,🔽beautiful form,🔽beautiful body,🔽beautiful mind,🔽beautiful thought,🔽beautiful to see, 34. Surukṣaṇa🔽Sukṣame🔽Suparife🔽Sudame🔽Sudante🔽Bare varete🔽Bhagavate🔽Bhadravati🔽Bhadra subhadra🔽Vimale🔽Jayabhadra🔽Caṇḍi caṇḍi🔽Pracaṇḍe🔽Pracaṇḍe vajracaṇḍe🔽Mahācaṇḍe gaurī🔽Gāṃdhāri🔽Gaurī cāurī🔽Caṇḍālī🔽Mātaṅgī🔽Pukkasi🔽Sumati🔽Śāvarī🔽Śāvarī🔽Śaṅkari🔽Dramindi🔽D 35. Paramarthasādhanī. 36. Hana hana.🔽Sarvaśatrūn.🔽Dahana dahana. 37. Sarvaduṣṭān. 38. Pretāṃ piśitāśāṃ ca ḍākinīnām. 39. Manuṣyāmanuṣyāṇāṃ ca. Paragraphs: $ 0 10 17 20 26 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Next, either at night or during the day, 1. one can measure and inform them. 2. This means at dawn, noon, dusk, 3. or in the middle of the night.🔽The first half of the first night, 4. the middle half of the middle night, 5. the second half of the latter night.🔽Before dawn, after dawn, 6. before sunrise, after sunrise. 7. Or the first of the eight parts, 8. the first of the four parts, 9. at noon. 10. Or one-fourth of the remaining one. 11. One-eighth of the remaining one. 12. Before sunset, after sunset. 13. Before the stars appear. 14. When the stars appear. 15. Among these twenty-two periods of time, at any one time, 16. It should be announced accordingly. 17. Moreover, there are five based on the distinctions in time periods. 18. First, winter time. 19. Second, spring time. 20. Third, rainy season time. 21. Fourth, ending time. 22. Fifth, long time. 23. As for winter time, 24. There are four months. 25. From the sixteenth day of the ninth month, 26. To the fifteenth day of the first month. 27. As for spring time, 28. There are also four months. 29. From the sixteenth day of the first month, 30. To the fifteenth day of the fifth month. 31. As for the rainy season time, 32. There is one month.🔽From the sixteenth day of the fifth month, 33. To the fifteenth day of the sixth month. 34. As for the ending time, 35. It is the sixteenth day of the sixth month, one day and one night. 36. As for the long time, 37. There is a three-month deficiency of one day and one night. 38. It means from the seventeenth day of the sixth month. 39. To the fifteenth day of the ninth month. Paragraphs: $ 0 3 5 15 17 23 27 31 34 36 #
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Please segment these sentences into coherent paragraphs: 0. From afflictions, afflictions, karmic actions, and matters are produced. Like a dragon subduing a pond, the water is always inexhaustible. 1. Afflictions subdue karmic actions, producing and continuing without end. Like grass roots that have not been pulled out, the seedlings are cut but grow again. 2. If the roots of afflictions have not been pulled out, the destinies are extinguished but arise again. Like branches, flowers, and fruits are frequently produced from a tree trunk. 3. From the various afflictions, afflictions, karmic actions, and matters are repeatedly produced. Like rice wrapped in husks can produce sprouts, etc., it cannot produce them alone. 4. Or karmic actions wrapped in afflictions can attract other lives, it cannot attract them alone. 5. Afflictions should be known as being like seeds, etc. 6. Just as rice with its husk can produce sprouts, etc., so too karma with its afflictions can attract retribution. 7. Just as various plants and fruits ripen as their final stage, so too karma and its fruits ripen as their final stage, and no longer attract further retribution. 8. Just as a flower is the proximate cause of a fruit, so too karma is the proximate cause of the production of retribution. 9. Karma should be understood in the same way as rice, etc. 10. Just as cooked food is only to be enjoyed and cannot be transformed back into other food, 11. so too, once the matter of the retribution fruit has matured, it cannot attract further retribution for another life. 12. If the retribution of a certain life attracts further lives, and that further life attracts still further lives, then there would be no liberation. 13. The matter of the retribution fruit should be understood in the same way as cooked food. 14. Thus, the continuity of the arising of afflictions, karma, and matter in each life does not exceed four kinds of existence: 15. intermediate existence, birth existence, basic existence, and death existence, as explained above. 16. The meaning of defiled and undefiled, and the presence or absence in the three realms, will now be briefly discussed. 17. Verse: 18. Among the four kinds of existence, only the existence at birth is defiled. 19. Because of the passions of its own stage. The other three are of three kinds in the formless realm. 20. The treatise says: 21. Among the four kinds of existence, only the existence at birth is defiled. 22. By what passions? 23. By the passions of its own stage. 24. That is, birth in this stage is defiled by all the passions of this stage. 25. Therefore the Abhidharma masters all say: 26. There is not a single passion that lacks the power to moisten and unite with the existence at birth. 27. However, the union with existence is only due to the power of the passions, not to the power of the passions that appear as bonds and secondary passions. 28. Even though in this state the mind and body are dull and weak, still the passions appear due to the power of repeated appearance and recent activity. 29. You should know that the first moment of the intermediate state after death is also definitely defiled, just like the existence at birth. 30. However, the other three existences are of three kinds each. That is, the existences at the beginning, death, and in the intermediate state are each of the three kinds: good, defiled, and indeterminate. 31. In the formless realm, the three intermediate existences are excluded, because there is no spatial separation in that realm. In order to go to another place, intermediate existence can be established. 32. The verse does not mention the two realms of desire and form, therefore it is known that in those two realms, the four existences are all present. 33. The dependent origination of sentient beings has already been extensively analyzed. By what do all sentient beings abide? 34. Verse: 35. Sentient beings abide by means of food. The substance of the coarse food of the desire realm is only three. 36. Form cannot benefit, because it is liberated from its own faculties. 37. The three foods of contact, thought, and consciousness exist in the three realms with outflows. 38. The magically manifested body and the seeking of rebirth arise from smelling fragrance in the intermediate existence. 39. The first two benefit this world, the basis and what is based on it. Paragraphs: $ 0 3 7 10 14 17 20 28 33 34 #
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Please segment these sentences into coherent paragraphs: 0. Thus, from the acceptance of that which is in the process of arising, the capacity of the ordinary being decreases. 1. From that which is in the process of ceasing, the capacity of the ten afflictions decreases. 2. This also is illogical, because it is imputedly existent and because the result of the collection does not exist, it has no capacity. 3. That which is in the process of arising does not exist substantially, as does that which is present, therefore it is not one. It is illogical that it exists at a different time and that the activity of the future engages. 4. If you say that its capacity does not function, 5. and in some places it is a cause, and in some places it is not a cause.🔽It is not so, because it is a quality of that. 6. The qualities of ordinary beings do not completely stop the qualities of ordinary beings, because they are qualities of ordinary beings. 7. There is no fault, because it is contradictory to that. 8. For example, the qualities of ordinary beings that are virtuous and contaminated have the ability to stop afflicted qualities, because they are contradictory to them. 9. It is like someone who is able to kill his enemy while riding on the shoulders of his enemy. 10. For example, it is like someone who mounts the shoulders of an enemy and kills him.🔽Similarly, the supreme mundane state mounts the shoulders of ordinary beings and kills them. 11. Others say: Just as it is contradictory to mount the shoulders of an enemy of the same class and kill him, so too it is contradictory for the supreme mundane state. 12. Because they are similar to the uninterrupted and liberated paths. 13. The supreme mundane state is similar to the uninterrupted path because it obtains the result of eliminating the objects to be abandoned by the path of seeing. 14. The perseverance for Dharma knowledge of the truth of suffering is similar to the liberated path because it is concomitant with the obtainment of the result of eliminating the objects to be abandoned by the path of seeing. 15. Then, the subsequent knowledge of the truth of suffering is called the knowledge of the truth of suffering.🔽The knowledge of the truth of suffering is so called because it is the first to know the reality of dharmas. 16. The reality of dharmas with outflows is impermanence, suffering, and so on, because it is unmistaken. 17. Because it comprehends that, it is called the knowledge of the truth of suffering. The term reality is elided. 18. The same should be said for the origins and so on as appropriate. 19. Subsequent knowledge is also the knowledge of the reality of dharmas, but it is not the first to know it, so it is not called knowledge of dharmas. 20. The phrase “from its cause” means “because it arises from its cause.”🔽The knowledge of the truth of suffering, etc., in the desire realm is called the knowledge of the truth of suffering, etc., in the desire realm.🔽The knowledge of the truth of suffe 21. The knowledge of the truth of suffering, etc., in the desire realm is called the knowledge of the truth of suffering, etc., in the desire realm.🔽The knowledge of the truth of suffering, etc., in the form and formless realms is called the knowledge of 22. The knowledge of the truth of suffering, etc., in the form and formless realms is called the knowledge of the truth of suffering, etc., in the form and formless realms.🔽The knowledge of the 23. On the stage of thorough preparation, the path of insight does not proceed quickly because of the lack of prior habituation to the many things to be known. However, it is not an obstruction to clear realization because it is powerful. 24. For that very reason, the path of insight is said to be signless and without designation. 25. The receptivities to the knowledge of the doctrine and to the subsequent knowledge, which are based on that, do not have the aspects of the truths because they are characterized by the signs of the truths. 26. Other schools, such as the Āryasaṃmatīyas, say that the path of insight is of one moment only. 27. They say that one realizes all the truths by realizing one truth. 28. Seeing is the realization of the truths, because one sees the truths as they are through the power of the path of insight. 29. Others say: Realization is seeing, because one sees the truths as they are through the power of the path of cultivation. 30. The truths are included in the way they are through uncontaminated wisdom. 31. The object is the realization of the truths, because the truths are the object of the path of insight. 32. Here, the object refers to the truths such as suffering. 33. If the object is the object of apprehension, what is the difference between seeing and the object? 34. Seeing is seeing through wisdom alone.🔽The object is the object of apprehension through that which is concomitant with wisdom. 35. This is the difference. 36. Thus, that which is seeing is also the object. 37. It is established that the object of that is not seen. 38. Therefore it is said that the realization of the object is also by those associated with it. 39. The word also indicates wisdom. Paragraphs: $ 0 4 6 11 15 20 23 26 34 #
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Please segment these sentences into coherent paragraphs: 0. still, sounds do arise.🔽In the same way, the speech of the Buddha arises 1. through the force of his previous training 2. and the aspirations of sentient beings. 3. But the Buddha has no conceptualization. 4. Just as the sound of an echo Is neither internal nor external, 5. So is the speech of the lords of men. 6. It is neither internal nor external. 7. And so on. 8. Here, some argue as follows: Madhyamikas are not different from nihilists, 9. because they say that virtuous and nonvirtuous actions, agents, effects, and the entire world are empty of essence. 10. Nihilists also say that these do not exist. 11. Therefore, Madhyamikas and nihilists are not different. 12. This is not so. 13. Madhyamikas say that things arise dependently. 14. Because they are dependently arisen, we say that this world, the next world, and so on are essenceless. 15. The nihilists do not conceive of the nonexistence of the next world, and so on, by means of the emptiness of essence that is the dependent origination of all things. 16. What then? 17. Having observed the nature of things in this world, they do not see that they come to this world from the next world, nor that they go from this world to the next world. Therefore, they repudiate other things that are similar to the things that are o 18. But even if that is so, they are similar in this respect: because they conceive of the non-existence of the intrinsic reality of things as non-existence. 19. No, they are not similar, because the Centrists accept that things exist conventionally,🔽but they do not accept that things exist ultimately. 20. If you say that they are similar in that things are not established, 21. then even if they are similar in that things are not established, they are not similar because the comprehenders are different. 22. For example, a man who has committed theft 23. is falsely accused by one person who says, “He stole this,” though he does not know it, because he is not friendly with him. 24. But another person accuses him after directly seeing it. 25. Although there is no difference in the things, nevertheless, 26. since the comprehenders are different, one is said to tell a lie there, 27. and the other is said to tell the truth. 28. When one is examined, it is not renowned and is a misdeed,🔽but when the other is examined, it is not. 29. In the same way, here, although the nature of things is not different, when the Mādhyamika, who knows the nature of things as they are, comprehends and speaks, 30. it is not the case that his knowledge and statements are the same as those of the nihilists, who do not know the nature of things as they are. 31. Past masters say: Just as the indifference of both ordinary beings and āryas is similar whether it is nonanalytical or analytical, and just as a blind person and one with eyes are similar in ascertaining a place, but there is a great difference betwe 32. Past masters say: Just as the indifference of both ordinary beings and āryas is similar whether it is nonanalytical or analytical, and just as the blind and those with eyes are similar in terms of the place they are going to, but there is a great dif 33. Here some say: 34. If that is so, 35. then the unborn and unceasing 36. reality is the same as nirvāṇa. 37. And speech and mind do not engage with it. 38. But even so, 39. if it is not taught, disciples are unable to understand it. Paragraphs: $ 0 8 12 19 22 29 33 #
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Please segment these sentences into coherent paragraphs: 0. one is definitely applied to mind only. 1. One who is faithless, who deceives and despises the guru, 2. who is arrogant with mantra and puffed up with seeing the scriptures, 3. who is faithless and of low consecration, 4. should not be told even the stages of the talk. 5. One who has faith and devotion to the guru, 6. who is always diligent in reverent service with devotion, 7. who is a good disciple who holds what he hears, 8. does not need to consider the guru's kindness. 9. If someone falls from the peak of the lord of mountains, 10. he will fall even though he thinks, I will not fall. 11. If one obtains the beneficial transmission through the kindness of the guru, 12. one will be liberated even though one thinks, I will not be liberated. 13. The stage of vajra repetition is the first stage composed by the master Nagarjuna. 14. Homage, homage, homage, homage, 15. Homage, homage, homage, homage. 16. How is there praise and homage? 17. To whom is there praise and by whom is there praise? 18. Just as water is placed in water, and just as butter is placed in butter, 19. One's own wisdom 20. Is well seen here, this is homage. 21. However, without attaining omniscience, 22. It will not be perceived. 23. Covered by the darkness of ignorance, 24. One will attain illumination through kindness.🔽Emptiness, great emptiness, 25. And the fourth, all emptiness, 26. Are the activities of cause and effect. 27. From the union of wisdom and method, 28. One will attain the perfection. 29. Having attained the perfection, 30. The clear light of the emptiness of everything, 31. The pure stages of the cause,🔽The union of the three consciousnesses, 32. And the union of the three emptinesses, 33. One will attain the unsurpassed state.🔽The praise of appearance, wisdom, 34. Mind, and the dependent, 35. The nature of which is the clear light of the radiance, 36. Now I will explain. 37. The three of desire, the middle,🔽And likewise the great,🔽The three of going and coming to the mind, 38. Sorrow, and so on,🔽The three of peace, conceptualization, fear, 39. Fear in the middle, and great fear,🔽The three of craving, craving in the middle, Paragraphs: $ 0 5 9 13 14 16 18 21 24 31 37 #e they face the Tathagata; 18. fourth, among the bodhisattvas there is the merging of the three karmas, namely, manifestation is the body, expounding the Dharma is speech, and self-realization is the mind. 19. Question: 20. Why is this assembly necessary? 21. Answer: 22. It wants to clarify the host and companions, because whenever a Dharma arises it must include all. 23. Question: 24. Why is the Bodhi tree used as the basis in all cases? 25. Answer: 26. Because this is the initial place of attaining the Dharma, and it is also the gate of enlightenment. 27. In the second aspect of function and integration, the first sentence explains the reason for the function and integration; 28. The next line, not arising... and so on, clarifies the characteristics of the function. 29. Here, not arising from this to ascend to that has three ancient interpretations. 30. One says: 31. The original Śākyamuni body does not arise from the bodhi tree, but a separate transformed body arises to ascend to the heavens. 32. If this interpretation is followed, the body that ascends to the heavens is a secondary transformed body. Since it is not profound and wondrous, it may contradict the meaning of the text. 33. One says: 34. Not arising refers to the Dharma body, and ascending to the heavens refers to the function of transformation. 35. This may not be reasonable. How could the Dharma body sit under the bodhi tree? 36. One says: 37. This ascending to the heavens is arriving without going, because going is precisely not going, so there is no arising; 38. Because not going is precisely going, therefore one ascends to the heavens. 39. It is like the good coming of one who comes without the appearance of coming. Paragraphs: $ 0 4 9 19 27 30 34 36 #
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Please segment these sentences into coherent paragraphs: 0. The gradual increase of the white [element] is the body, and the truths are the feet. 1. The throat is mindfulness, the head is the supreme conduct of wisdom, and the hair is the virtue of liberation. 2. The caves and clefts are the ultimate emptiness, and love and compassion are the two eyes. 3. They roar the sound of selflessness like a lion, terrifying the hordes of demons. 4. All beings wander in the wilderness of saṃsāra, 5. Wandering in the unbearable afflictions of the wilderness. 6. They are seized by the horse of the māras, thieves, and the blind darkness of ignorance. 7. Seeing that beings have lost the path and are unskilled, those wise guides 8. Lead them to the end of the path and establish them in the supreme, excellent city of fearlessness. 9. Beings are afflicted by desire, anger, darkness, and various afflictive emotions. 10. For a long time, they are engaged in the suffering of conditioned existence, burning with suffering. 11. Seeing beings, they generate compassion and heal all those who are sick with afflictive emotions. 12. They also teach the excellent methods for pacifying the eighty-four thousand afflictions. 13. Like kings, they delight their retinues and teach the Dharma to beings. 14. “Abandon evil, practice virtue, and seek the qualities of the Buddha.” 15. The lords of the two-legged beings, who have been consecrated with the eye of omniscient wisdom in the field of the Dharma, 16. Are the source of the jewels of the branches of enlightenment, the wealth of the noble ones of the world. 17. With morality as the hub, concentration as the rim, and wisdom as the spokes, 18. They wield the sharp bow of wisdom, destroy the afflictions, and disturb the armies of Mara. 19. Those supreme ones who emit the great light of the Dharma are the retinue of the Buddhas. 20. They turn the supreme wheel and conquer opponents and all non-Buddhists. 21. The water of wisdom is deep, inexhaustible, and vast, with the taste of the Dharma. 22. The branches of enlightenment, likewise, are the precious jewels of concentration, difficult for all beings to know. 23. The infinite waves of the ocean of omniscience are pure objects, with the highest intention for virtue. 24. Those who are like an ocean of wisdom, with incomparable teachings, will not be exhausted. 25. Always superior to the world, never stained by objects, they become the support for all beings. 26. With concentration, higher knowledge, and increasing wisdom, the peak of wisdom is unshakable. 27. Those who approach them become like them, with supreme wisdom and knowledge. 28. Those who are like Mount Meru of qualities, with stable wisdom, are seen by all beings. 29. The highest intention is like a vajra, equal and firm in all disciplines. 30. The Buddha, the Dharma, and the Saṅgha are the three jewels.🔽The three jewels are unshakable, like Mount Meru, 31. because they are not moved by the māras, the afflictions of sentient beings, or the winds of the world. 32. They are the highest in the world, and they turn away from the blazing afflictions. 33. The clouds of love gather, and the great lightning of wisdom flashes from the thick clouds of compassion. 34. The sages, abiding in the four bases of miraculous power, roar with the thunder of their voices. 35. They rain down the water of the eight branches of the noble path🔽and the water of the eightfold noble path. 36. They are the great clouds that pacify the afflictions, and they manifest for the sake of sentient beings. 37. They are the moats of wisdom, joy, and conscience, and they raise the victory banner of the Dharma. 38. Wisdom is the net; mindfulness is the gatekeeper. 39. The four noble truths are the four great roads, well adorned with the magic of virtue. Paragraphs: $ 0 4 9 15 21 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. The mind has no dwelling place, the mind arises and then ceases, cessation does nothing, therefore it has nothing to depend on, cessation does not arise. 1. Next, does the intermediate existence depend on form or mind? 2. The mind that recollects dharmas is also based on form, arising from each other. 3. What is the condition for the last mind of the arhat Mahāmaudgalyāyana? 4. Some say: 5. It conditions its own mind, life, etc., and the emptiness liberation gate appears before it, and then it attains parinirvāṇa. 6. Some say: 7. All conditioned dharmas are its conditions. It makes all conditioned dharmas, and the thought of impurity and the wishless liberation gate appear before it, and then it attains parinirvāṇa. 8. Some say: 9. Nirvāṇa is its condition. The thought of the cessation of nirvāṇa and the formless liberation gate appear before it, and then it attains parinirvāṇa. 10. Moreover, seeing, hearing, thinking, and knowing are its conditions. That mind is indeterminate, and without the thought of self, it attains parinirvāṇa. 11. The original practice has already been abandoned, and it is extinguished without arising.🔽The roots of the conditions of the mind, 12. are based on the mind and increase and arise. 13. The mind is vast, and the mind wanders, the mind of the arhat in the intermediate state. 14. The second chapter of the Abhidharma-hṛdaya compiled by Venerable Vasumitra is completed. 15. Treatise on the Venerable Vasumitra, Scroll 3 Paragraphs: $ 0 3 11 14 #
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Please segment these sentences into coherent paragraphs: 0. Enter nirvāṇa, 1. They extinguish the seven mental sense bases. 2. The deluded consciousness should be extinguished. 3. If the deluded consciousness is extinguished, 4. One should then be a buddha. 5. When entering nirvāṇa, 6. The seven mental sense bases are extinguished, 7. But the deluded consciousness still remains. 8. One has not yet attained the same as the Buddha. 9. It is clear that they are completely different. 10. Question: 11. If the deluded consciousness is not the root of the mind, 12. Why does the Laṅkāvatāra Sūtra and Nāgārjuna's treatise call it the mind? 13. The explanation is: 14. That is borrowing the name to reveal it. 15. It is not the same as the root of the mind. 16. As in the Laṅkāvatāra Sūtra, the seventh consciousness is called the mind. 17. In Nāgārjuna's treatise, the true consciousness 18. Is called the mind. 19. How can the same name mean the same thing? 20. Although the name mind is the same, 21. The true and deluded are two different things. 22. Although the name mind is the same, 23. How can it not be different? 24. Fourth, grasping the coarse as subtle. 25. Some people proclaim: 26. When the eyes see form, 27. Not knowing the emptiness of form, 28. Is the deluded mind of the seventh consciousness. 29. The rest is also like this. 30. If one understands the emptiness of form, 31. It is the clear and understanding mind of the seventh consciousness. 32. The rest is also like this. 33. To counteract this grasping, 34. One must reveal its differences. 35. As for saying when seeing form, one does not know emptiness, 36. this is the ignorance of grasping natures within the six consciousnesses, not the seventh consciousness. 37. This grasping at natures 38. is still the initial grasping at characteristics within the discriminating consciousness mentioned above. 39. A question is asked: Paragraphs: $ 0 10 13 24 25 33 39 #
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Please segment these sentences into coherent paragraphs: 0. It is impossible for the other to arise in different forms. 1. This is because the two are contradictory. 2. The wisdom that is not two cannot be produced in the form of two, because two things that are not true are opposed to one thing. 3. It does not arise from anything, and it does not disintegrate. 4. This is because the two, existence and nonexistence, are contradictory even in their respective stages. 5. He said, I am a beggar. 6. It is not logical that things exist and do not exist. 7. If they are contradictory, 8. How could it be a single thing? 9. If it exists inherently, 10. It does not exist. 11. The nature of the mind is different. 12. They will never be satisfied. 13. This is the explanation. 14. Therefore, just as the conditions of medicine, mantra, and so forth are false through the power of the collection, so too, if the arising of illusion is not analyzed through the power of karma and afflictions, then it is the illusion of ordinary peop 15. Similarly, through the accumulation of merit and wisdom, the illusions of the wisdom of the yoginīs are born. 16. If you do not examine causes and conditions like illusions, it is joyful. 17. Since the causes of beginninglessness are inherently connected through the continuum, they are all noncontradictory. 18. The subsequent attainment is the attainment of the transcendent, nonconceptual wisdom, which sees all that is included in the world of sentient beings as being like an illusion. 19. Because the appearance of a sentient being is like an elephant in an illusion. 20. The worlds in a pot are like a mirage. 21. It is like a mirage, because most external objects appear to be false. 22. The essence of objects and possessions is like a dream. 23. It is like a dream, and it is a lie that gives rise to desire. 24. The nature of the bodys actions is similar to that of the eye. 25. Although all phenomena are not functional, the function of the body is visible, like the eyes eye. 26. The nature of speech is like a rock. 27. It is like a rock, and yet it is false. It is the path of hearing. 28. The way things are is like a reflection. 29. For the result of the ripening of past actions is the same as the actions of past actions. 30. The result of the ripening of karma, which is included in the meditative absorptions that are present in the form and formless realms, is like the moon in water. 31. Meditation is like water. 32. The Buddhas field is purified, and so on. 33. They are emanated by the purity of their minds. 34. The six inner realms are illusory. 35. The king said, I have a weapon. 36. It is because sentient beings do not exist, but they appear as sentient beings and so forth. 37. The six elements of consciousness and the mind are all the same as the cause of death. 38. They are like a mirage, because they appear to be false. 39. The outer worlds are like dreams. Paragraphs: $ 0 5 11 14 18 23 27 32 35 39 #
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Please segment these sentences into coherent paragraphs: 0. As the previous treatise says: 1. The mind does not see the mind, there are no characteristics to be obtained. 2. This shows that the words no thought 3. Have already long since exhausted form and mind. 4. It does not mean that the mind is only contemplated later in the text. 5. The wise ones should carefully consider this.Here is the corrected and aligned text: 6. Record of the Pen-hsüeh Chi of the Commentary on the Awakening of Faith in the Mahayana, Volume 15 Paragraphs: $ 0 6 #
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Please segment these sentences into coherent paragraphs: 0. You should know, Xinxiang: 1. At that time, the king Jinlong Zun, is now you; 2. At that time, the two sons Jinlong and Jinguang, are now your two sons, 3. Yinxiang and the others. 4. The immeasurable other sutras have already extensively explained emptiness, therefore, in this text, 5. I have briefly explained it.🔽Here is the corrected and aligned text: 6. Sentient beings have dull faculties and little wisdom, and cannot extensively understand the meaning of immeasurable emptiness. 7. Therefore, this honored sūtra briefly explains it with various causes and conditions, using different wonderful skillful means. 8. For the sake of those with dull faculties, [the Buddha] gives rise to a mind of great compassion. Now I expound 9. this wonderful sūtra. 10. According to my understanding, I know the minds of the assembly. This body is false and deceptive, just like an empty village. 11. The six sense bases are like a village where bandits dwell. Each abides by itself, and they do not know each other. 12. The eye faculty receives forms, the ear discriminates sounds, the nose smells various fragrances, 13. the tongue delights in tastes, and the body faculty greedily receives various tactile sensations, 14. while the mind faculty discriminates all phenomena. 15. The six faculties each rely on their own objects, not engaging in the affairs of others. 16. The mind is like an illusion, racing through the six sense objects, always conceptualizing, 17. Discriminating various phenomena. 18. Like people in the world running in an empty village, harmed by the six thieves, the foolish do not know how to avoid them. 19. The mind always relies on the objects of the six faculties, each knowing its own domain. 20. Following the objects of form, sound, smell, taste, touch, and mental objects, the mind resides in the six faculties, 21. Like a bird caught in a net. 22. The mind, wherever it is, always resides in the faculties, following the sense objects, never letting go for a moment. 23. The body is empty and false, unable to grow, without disputes, and also without a true owner. 24. Arising from various causes and conditions, they come together and exist, without any solid reality, 25. Because of false imagination they arise. 26. Earth, water, fire, and wind, gathering and forming, established, increasing and decreasing with the seasons, 27. Mutually harming each other, like four snakes, dwelling together in one box. 28. The four great snakes, their natures each different, two above and two below, 29. The directions are also two, thus the great snakes, all perish without remainder. 30. The two snakes of earth and water, their nature sinking down; 31. The two snakes of wind and fire, their nature rising up lightly. 32. Following karma and receiving retribution, in the heavens, among humans, and in the various destinies, following the karma one creates, 33. One falls into the three existences. 34. Large and small impurities, overflowing externally, the body gives rise to various insects, 35. There is no pleasant enjoyment, abandoned in the charnel ground, like rotten wood. 36. Good women should observe: 37. All dharmas are like this, where is there a person, or sentient beings? 38. The inherent nature is empty and quiescent, due to ignorance there is existence. 39. Thus, the great elements, each is not real, originally unborn, Paragraphs: $ 0 4 10 18 24 30 36 #
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Please segment these sentences into coherent paragraphs: 0. is the place for arranging the nāgas. 1. In the western quarter, one should visualize the directional guardians. 2. Then, with the application of the Gaurī mantra, etc., summon, induct, bind, and control. 3. Having performed the preliminary rites, such as the burnt offering, consecrate the bali with the bali mantra and offer it. 4. With the mudra of the opened vajra, offer with the mantra.🔽Oṃ indra, 5. jaṃ,🔽jala, 6. jakkha,🔽dhruva, 7. vāhana,🔽vāyu, 8. rakṣa,🔽caṇḍa, 9. sujja,🔽māta, 10. papa, 11. talapāṭale, 12. atta sappa svāhā. 13. The pledge bali, 14. bhuñja, jigha,🔽is offered, 15. dhūpa, 16. māṃsa, 17. vibha, ambha kaja, 18. sādhu, khanta, 19. khuṇa, peṭa,🔽gadhi, 20. oṃ akāro mukhaṃ sarvadharmāṇām, adyanutpannatvāta oṃ āḥ hūṃ phaṭ svāhā. 21. One should view their tongues as white hūṃs, which are completely transformed into vajra tubes, the nature of the wind that draws up the nectar. 22. Then, facing the sound of the copper horn and so on, 23. one should take three handfuls of the bali. 24. Placing it on that very ground, one should view the gods and so on as being completely satisfied by obtaining supreme nectar. 25. One should view them as having the nature of great bliss. 26. That bali should be carried away by a vehicle or a burden, 27. and one should request them to depart by whatever means are appropriate. 28. At that very time, one should imagine that the guardians of the directions and so on are pleased and satisfied by the bali and that they bestow spiritual powers just as desired by the practitioner. 29. Sprinkle the five elixirs on the skull cup and recite this verse: 30. Om. You have done all that benefits sentient beings. 31. Grant the actual spiritual powers that accord with them. 32. Having gone to the land of the buddhas, 33. do not abandon the pledge seal. 34. Please come back again. 35. Om aḥ hūṃ vajra muḥ. Request their departure with that. 36. Then, seeing that they have attained the result with a joyful mind, they go to their own places. 37. That is the torma ritual. 38. Then the vajra master, holding the vajra and bell, and possessing the yoga of one-faced, two-handed Hevajra, stands in the pose of left leg extended. 39. Holding a garland of blue flowers, Paragraphs: $ 0 3 13 21 29 38 #
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Please segment these sentences into coherent paragraphs: 0. then the seed of wind is given. 1. First, Vairocana is given, 2. joined with the supreme lord [ha].🔽The second of the fifth [pha] 3. and the first of the third [ta] 4. should be uttered twice by the wise. 5. This is called Mañjuśrī,🔽the essence of Mañjuśrī. 6. The great Bhairava is the wheel of the tantra. 7. The root mantra of Mahēśvara is 8. the performance of all actions by reciting one hundred thousand times. 9. This is the king of mantras, 10. which has not arisen and will not arise. 11. The fourth of the seventh 12. is endowed with the fourth vowel [ra], 13. and the seed of fire is placed below. 14. Then, the lord of the sixteenth 15. is the second of the seventh, 16. endowed with the fourth vowel [la], 17. and the first of the third 18. has the seed of fire placed below. 19. The lord of the sixteenth 20. is the fourth of the sixth,🔽endowed with the third vowel [va],🔽and the first of the first, 21. endowed with the seventh vowel [śa], 22. and the seed of fire is placed below. 23. The first of the fourth 24. is endowed with the second vowel [śa],🔽and the third of the third🔽is endowed with the fourth vowel [śa]. 25. The fifth of the fourth, the wise one should repeat it twice. 26. First, one should give Vairocana, 27. the seed syllable of the eighth group, 28. endowed with the sixth vowel [o], 29. adorned on the top with a drop. 30. The second of the fifth and the first of the third, 31. this is the king of mantras, 32. the application of the buffalo-faced one, 33. which accomplishes all activities. 34. It is renowned as the karma mantra, 35. and when repeated 300,000 times, it performs all activities. 36. The first of the sixth and also the fifth of the fifth, 37. endowed with the second vowel [o],🔽the first of the fourth, 38. and its fifth placed on top, 39. the first of the first, first giving Vairocana, Paragraphs: $ 1 11 26 36 #harma. 28. The Sutra of the Evil Demon and so forth are examples of disparaging people. 29. The Sutra of Prince Siddhartha and so forth are examples of respectfully treating people. 30. The Sutra of the Eighteen Hells and so forth are examples of disparaging the Dharma. 31. The Great Perfection of Wisdom Sutra and so forth are examples of respectfully treating the Dharma. 32. Within this, there are also distinctions between double and single names. 33. Sutras such as the Buddha Treasury Sutra and Bodhisattva Treasury Sutra are examples of both respectfully treating both [people and Dharma]. 34. There are those that disparage both people and the Dharma, such as the Sutra of the Evil Demon. 35. There are those that both disparage and respect people, 36. such as the Sutra of King Ajatashatru. 37. There are those that both respect and disparage the Dharma, such as the Madhyantavibhaga. 38. The middle is what is respected. 39. The extremes are what is disparaged. Paragraphs: $ 0 4 10 14 18 22 26 32 #
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Please segment these sentences into coherent paragraphs: 0. It is the great fear, the instilling of fear. 1. Existence is the repeated birth in the six life-forms. 2. It is a mountain because it is difficult to conquer. 3. It is conquered by the realization of nonduality. 4. It is hard because its nature is unchanging. 5. It is the diamond scepter because it is indivisible like the diamond. 6. Because it is indivisible, uncuttable, and indestructible, 7. Emptiness is explained as the vajra. 8. And:🔽Since it destroys all habitual tendencies, it is the great wrathful one.🔽And: 9. Since it subdues all evil ones, it emanates in the form of wrathful ones. 10. What does it terrify? 11. The great terrors such as Vishnu and Mahesvara are terrified by the Lord. 12. What is the special path? 13. The Lord is the great lineage, 14. the guru, the supreme great mantra, abiding in the way of the Mahayana, 15. the supreme way of the Mahayana. 16. The Buddha is the supreme deity of body, speech, and mind, who protects and is the refuge of those to be trained. He is the guru because he teaches the holy Dharma to beings. 17. He is the supreme of the great secret mantras because he teaches the special method and wisdom.🔽Moreover,🔽though the meaning is the same, the mantra vehicle is superior 18. because it is not confused, has many methods, is not difficult, 19. and is for those of sharp faculties. 20. The mantra vehicle is superior to the perfection vehicle. 21. Moreover, the Great Vehicle is distinguished by wisdom and compassion. 22. In order to introduce those with good fortune to the Great Vehicle,🔽the Buddha, who is the teacher of the Great Vehicle, 23. demonstrates the way to abide in the Great Vehicle. 24. The mantra vehicle is superior to the perfection vehicle. 25. By what is cyclic existence and nirvana taught to be inseparable? 26. Now, in order to teach the name of the wisdom being Mañjuśrī from the perspective of the realm of phenomena,🔽it is said: 27. The great buddha Vairocana, 28. the great sage, endowed with great sagehood, 29. arisen from the great way of mantra, 30. the very essence of the great way of mantra. 31. Since obscurations are purified and wisdom expands, he appears in various forms to those to be tamed. 32. He is great because he acts for the benefit of others. 33. He is a sage because he does not need to guard against nonvirtuous actions of body, speech, and mind. 34. He is endowed with great sagehood because he is always equipoised. 35. Mantra means that he displays inconceivable power and arouses the life-force of the mundane and supramundane. 36. It is secret because it is difficult to realize and is not taught to others. 37. The method is the path. 38. The Buddha arises from that. 39. That is the special path. Paragraphs: $ 0 10 13 16 25 27 31 #
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Please segment these sentences into coherent paragraphs: 0. Thus it is said. 1. These are the general characteristics of those alcohol disorders, the common signs without differentiation.🔽The mind becomes confused and extremely dull, the heart aches and palpitates, there is diarrhea and loose stools, there is constant and excess 2. and one becomes weak and emaciated. 3. One has pain in the head and so forth, the body trembles and shakes, and one feels as if the vital points are being destroyed and torn apart. 4. One has pain in the nape of the neck, the thighs are stiff and uncomfortable, the eyes are blurred and unclear, phlegm and so forth arise, and the mind is confused and impaired and so forth.🔽The specific features of the wind disorders are: 5. one cannot sleep, 6. one has difficulty breathing, the head shakes,🔽in dreams one wanders and flies, 7. and one dreams of speaking with the dead. 8. And in dreams, one wanders and goes from place to place, flies and soars in the sky, 9. and dreams of conversing with the dead, one’s relatives and so on. 10. The symptoms of a bile-type hangover are a hot body, hoarseness,🔽confusion, fever, diarrhea, thirst, and dizziness. 11. The body is green or yellow, and the eyes and cheeks are red. 12. The symptoms of a bile-type hangover are a hot body and so on.🔽The symptoms of a phlegm-type hangover are a heavy body, 13. heart pain, excessive sleep, cold, trembling, heavy limbs, 14. and a feeling of being stuffed. 15. The disease of indigestion and so on arises from an excess of phlegm. 16. Shivering is the trembling of the body struck by cold winds. 17. All arising, all characteristics. 18. This is what is said. 19. The disease of alcohol arising from the combination of all humors has all the characteristics mixed together. 20. Immediately from the avoidance of alcohol, 21. drinking a lot or drinking without habituation, 22. from that, the diseases of destruction and drying of the body 23. arise, endowed with suffering from wind. 24. It arises supremely in the weak. 25. This is what is said. 26. Even for one who is suitable for alcohol, if one avoids it and a long time passes, then that very alcohol is immediately drunk a lot, 27. or else another alcohol that was not previously habituated to is drunk. 28. From that cause, the two diseases called “destroyer” and “dry body” arise, which are difficult to cure because of the suffering of wind and so forth. 29. Those two types occur most strongly in a person of little strength. 30. The destroyer increases phlegm and saliva, 31. the throat is dry, and sleep is very strong. 32. One cannot tolerate sound, and there is a rumbling. 33. The sign of the disease called “destroyer of alcohol” is the occurrence of much phlegm and saliva, and likewise the occurrence of a dry throat and so forth. 34. Dry phlegm, limbs, and head,🔽heart disease, goiter, confusion, 35. phlegm, thirst, and fever. 36. If one drinks alcohol, the disease of dry phlegm occurs. 37. The signs of that are: the limbs and head ache a lot, and one is unhappy, and so on, up to one is afflicted by a fever. 38. One who has given up alcohol 39. is self-controlled, and acts with deliberation.🔽Never will the faults of body and mind Paragraphs: $ 0,4,10,12,20,26,30,34,38 #
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Please segment these sentences into coherent paragraphs: 0. 2Here is the corrected and aligned text:🔽Da Fangguang Fo Huayan Jing Suishou Yanyi Chao, Scroll🔽 1. Eighty-fourth 2. Tang Dynasty Monk Chengguan of the Great Huayan Monastery on Mount Qingliang's Commentary 3. The commentary states: Third, clarifying the entry into the Dharma realm based on stages, which is the heading. 4. Within this there are three parts: 5. First, based on what is entered, there is cause and effect; next, clarifying the ability to enter is only gradual and sudden; later, below cause and effect are already unobstructed, it concludes both the ability and the entered. 6. The commentary states: Next, correctly explaining the text. However, dividing the two assemblies has four meanings in total. 7. From total and distinct, perfectly fused below, it fuses the above four meanings: 8. First, total and distinct, perfectly fused, it fuses the fourth, total and distinct, fundamental and derivative, unobstructed; the first, fundamental and derivative, two assemblies, is roughly absent; the second, cause and effect, interpenetrating; t 9. From Furthermore, the previous is the obliteration of cultivation below, it generally explains the perfect fusion, along with the previous five pairs. 10. However, the previous four are only in relation to the fundamental assembly, so they are all brought up at once; 11. The last one is generally applied to the correct teachings of all assemblies, so it is explained separately. 12. The commentary says: The Records of the Western Regions say: 13. In the past, there was an old sage and so on, which is from the sixth fascicle. 14. However, Śrāvastī is the same as Śrāvastī, just different pronunciations of Sanskrit. 15. The commentary says: It produces many intelligent and knowledgeable people, which is said in general terms. 16. However, this city is said to have four virtues: 17. First, the virtue of dust and objects, because the objects of the six dusts are mostly beautiful; 18. Second, the virtue of wealth, because it has all the seven treasures and rare jewels; 19. Third, the virtue of the holy Dharma, because it is fully equipped with the three baskets of the holy Dharma; 20. Fourth, the virtue of liberation, because everyone has the goodness of liberation, and there are indeed many who attain liberation. 21. Having these four virtues, it is widely known in various countries, so it is said that the people and objects are the characteristics of the Way. 22. It also illustrates that this sūtra has these four virtues: 23. First, because the five realms of existence are all the Buddha's realm; 24. Second, because it is fully endowed with the seven treasures of the noble ones; 25. Third, because the causes and effects and the realization are all the teachings of the noble ones; 26. Fourth, because it accords with the entry into the true liberation of the Dharma realm, and because it extensively explains the ocean of liberation of the Tathāgata. 27. The commentary says Jetavana is the Sanskrit sound, which means victorious in battle. It refers to the prince born to King Prasenajit. 28. When the prince was first born, the king won a battle, so he was named after that. 29. It symbolizes relying on good friends to surpass the demon army and ordinary people, which is why the above text says to illustrate relying on people. 30. The commentary says Anāthapiṇḍada is the Sanskrit sound for Sukhādatta. The sūtra gives the Sanskrit name of the prince, while the commentary gives the Western name of the elder. Mentioning the virtues of the elder symbolizes being endowed with the w 31. From the elder laid out gold on the side below, it explains the reason for mentioning both people. 32. The Records of the Western Regions, the Treatise on the Great Perfection of Wisdom, the Treatise on the Ornament of the Mahāyāna Sūtras, and others all explain this, and the Record of Jetavana gives a more detailed account. 33. The commentary states first, attaining insight - the Mahāyāna consciousness-only has six insights: 34. 1. reflection, 2. faith, 3. precepts, 4. insight into the truth, 5. insight into the truth and the edge of truth, 6. ultimate insight, already discussed in the ten grounds. 35. The Hīnayāna Abhidharma-kośa has three insights: 36. 1. insight of view, 2. insight of conditions, 3. insight of phenomena. 37. This now corresponds to the insight of view, and also includes the latter two. 38. The commentary states second, entering the correct nature and leaving birth - already seen in the fourth ground. 39. Lacking skillful wisdom - already seen in the seventh ground; Paragraphs: $ 0 3 6 12 16 22 27 31 33 36 #
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Please segment these sentences into coherent paragraphs: 0. for the underlying tendency to doubt … 1. for the underlying tendency to conceit … 2. for the underlying tendency to passion for becoming … 3. for the underlying tendency to ignorance. 4. He lives the holy life for the abandoning of these seven underlying tendencies, for their utter destruction, cessation, giving up, and relinquishment. 5. “When, bhikkhus, a bhikkhu has abandoned the underlying tendency to lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; 6. when he has abandoned the underlying tendency to aversion … 7. the underlying tendency to views …🔽the underlying tendency to doubt … 8. the underlying tendency to conceit … 9. the underlying tendency to passion for becoming … 10. the underlying tendency to ignorance, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising, 11. he is called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering.”🔽The second section on the seven underlying tendencies is finished. 12. The Book of the Tens🔽The Chapter on Underlying Tendencies 13. Families 14. “When a family has seven qualities, monks, it’s not worth visiting, even if invited. 15. What seven? 16. They don’t get up to greet you. They don’t bow down. They don’t offer a seat. They hide what they have. Even if they give you something, it’s little. Even if they give you something good, it’s of poor quality. They give without respect, not respectfu 17. When a family has seven qualities, monks, it’s worth visiting, even if uninvited. 18. What seven? 19. They rise to greet them, they seat them in the proper seat, they don’t conceal what they have from them, they give them a lot when they ask for a little, they give them choice goods when they ask for poor goods, and they give respectfully, not withou 20. When a family has these seven factors, it’s worth visiting, even if you don’t get anything. And after visiting, it’s worth staying with.” 21. The third section on families is finished. 22. The Book of Elevens🔽The Chapter on Latent Tendencies🔽People 23. “Monks, there are these seven kinds of people who are worthy of gifts, worthy of hospitality, worthy of offerings of robes, almsfood, dwellings, & medicinal requisites, who are unsurpassed fields of merit for the world. 24. Which seven? 25. One freed both ways, one freed by wisdom, a body-witness, one attained to view, one freed by faith, a Dhamma-follower, a faith-follower. 26. These are the seven kinds of people who are worthy of gifts, worthy of hospitality, worthy of offerings of robes, almsfood, dwellings, & medicinal requisites, who are unsurpassed fields of merit for the world.” 27. The fourth. 28. The Book of the Elevens 29. The Chapter on Latent Tendencies 30. The Simile of the Water 31. “Bhikkhus, there are these seven kinds of persons comparable to persons in the water found in the world. 32. What seven?🔽Here some person, having sunk, keeps sinking; 33. here some person, having risen, sits down;🔽here some person, having risen, stands on dry ground;🔽here some person, having risen, looks back and forth; 34. here some person, having risen, crosses over; 35. here some person, having risen, reaches the further shore; 36. here some person, having risen, stands on dry ground, having crossed over, a brahmin. 37. “And how, bhikkhus, does a person, having sunk, keep sinking? 38. There is the case where a person is possessed of entirely dark, unskillful qualities.🔽This is how a person is submerged when emerging. 39. “And how does a person emerge and then sink?🔽There is the case where a person emerges, ‘It’s good to have conviction, good to have virtue, good to have learning, good to have generosity, good to have discernment, in skillful qualities.’ Paragraphs: $ 0 5 12 14 17 22 31 37 #
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Please segment these sentences into coherent paragraphs: 0. If you do not, you will drink the water of the animals. 1. They are not their own places. 2. When they die, they will have the same number of misdeeds as the number of animals. 3. The water that is collected and analyzed is analyzed in the same way as it is today. 4. After that, you can use it as a medicine for the rest of your life. 5. The five types of water are water that is not created by me, and that is suitable for use even when not analyzed. 6. What are the five? 7. He had to examine the environment, and he had to examine the water, the well, and the water of the monk who had good qualities. 8. The water of trust and the water of trust. 9. He then examined the water in which he was surrounded by a lake or a rectangle, and then he examined whether there were any animals in the lake or in the lake. 10. The water of a well is the water of a fisherman in a well, a pond, or a pond. 11. If you do not see any living creatures, you can spend a day with them. 12. Monks, the water of good qualities is suitable for the monk who is ethical and who is not disciplined. He should drink it without having to analyze it. 13. The water of the monastery is like the water of the monastery. It is suitable for use without my having examined it. 14. The water of trust is the mouth of a rock. 15. The water that flows from the mountains is the same as the water that flows from the mountains. 16. There is no living being in a well that rises from the earth, so it is reasonable to use the word trust. 17. The instructions for the water purification are the instructions for the monks and sentient beings who have been purified by water, the mandala, and so forth. 18. After that, the monk should not remain without any of the five waterfalls. 19. If they do not exist, they will commit a crime. 20. If you examine water in this way, you will see that it is not a living thing. 21. How can there be living beings in trees, trees, and so on? 22. Therefore, the root, the thickness, and so on are the same. 23. Whatever you want. 24. They will be devoid of living creatures. 25. This is the first of the three lines. 26. Under the bed, the roots of the navel, the heavy water that washes the mandala, the heavy wood that washes the house, the sound of the ground, etc. , 27. The Bodhisattva should then examine whether or not there are any animals in all the animals, and then, if there are any, he should bring them to their homes. 28. The tenth is to live without any living creatures. 29. This is a brief explanation of the meaning of the teaching on the water. 30. The vows protect the animals from being killed. 31. This is the first of the three lines. 32. The learned ones have laws for the compassionate, so they guard the killing of all sentient beings, great and small. 33. They do not kill any living creature. 34. The meaning of this verse is as follows. 35. They will also prepare a bed for the water, a floor for the trees, and a roof for the trees. 36. And all the services of the guru. 37. This is the teaching that teaches the work of the teacher and the teacher. 38. After this analysis and analysis, 39. I will do all the work of the lama. Paragraphs: $ 0 3 5 10 12 17 20 25 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Those who have entered the faultless state of the bodhisattva are those who have generated the first generation of the mind of enlightenment.🔽Those who have entered the practice are those who have attained the path of cultivation in the first six sta 1. Those who are irreversible are those who are in the three higher stages, who are on the path of cultivation alone. 2. On the eighth stage, the great acceptance that all phenomena are originally unborn and originally non-arisen arises as the non-arising of the inexhaustible and spontaneous. 3. Because they attain that, they are called those who have attained the acceptance that phenomena are unborn. 4. The eighth stage is stated in this way: “Beyond that, the bodhisattva is free from the discriminations of duality.” 5. The two are the notions of “I” and “mine,” of existence and nonexistence, of permanence and impermanence, of origination and nonorigination, of production and nonproduction, of self and other, and so forth. 6. The remedy for these is the attainment of the sameness of mind with regard to all. 7. From that point on, because of being free from the notion of duality and free from all feelings, because of attaining the nonconceptual intuition that is uncontaminated, completely pure, and spontaneously present, there is the single taste of the fru 8. of perfect enjoyment. 9. Although the bodhisattva attains equality of self and others on the first stage alone, it is not posited as pure because it occurs with effort and is not completely pure. 10. To demonstrate that meaning, there is the example of the pleasure grove. 11. Until one enters the pleasure grove, the mixed and thoroughly mixed divine enjoyments do not remain. 12. They are different in terms of substance, such as the palaces, ornaments and so on. 13. They are different in terms of experience, such as the differences of pleasure and pain and the differences of good and excellent. 14. They are different in terms of ownership, such as this is yours and this is mine. 15. Those who enter there do not have those. 16. For that very reason, it is called the forest of mixing. 17. Because the enjoyments of the gods who enter there are mixed. 18. Mixing is seeking. 19. As long as one does not attain, one does not attain. 20. Because the path of those in lower levels arises with effort, equanimity is not completely pure. Therefore, since they are free from the perception of duality, they do not abide. 21. It is not shared because it does not exist for those of the lower vehicle and for bodhisattvas on lower levels. 22. Even if it is definitely asserted that the enjoyment of the gnosis of the single taste of the result is only for the buddhas, still there is no fault.🔽In order to demonstrate that, there is the analogy of the vast. 23. The gnosis of the tathāgatas is completely pure in every way, and because they are skilled in performing the benefit of all sentient beings in every way, it is reasonable to posit that the enjoyment of the gnosis of the single taste of the result is 24. It is not for the bodhisattvas 25. because their gnosis is not completely pure, since they still have residual obscurations. 26. “The mixing of the great river Ganges with the great ocean is the mixing of the bodhisattvas who have attained forbearance regarding the teaching of nonproduction.” 27. There is no contradiction, because this passage speaks in general about the spontaneous wisdom. 28. It is also explained that it is suitable to interpret this passage in another way. 29. The great rivers are the four great rivers such as the Ganges. 30. The small rivers are those other than the four great rivers. 31. They have different locations because they are based on different places. 32. The great rivers are different in that some are turbid, some are pale, some taste salty, and some taste sweet. 33. The small rivers are small in comparison to the great ocean. 34. The decrease of the lotus is due to the heavy rains and the lack of rain. 35. The water that performs its own function is different in taste, potency, and ripening. 36. The few are so called because of their small number and small size. 37. The opposite of all this is the case with the great many. 38. This should be understood as it is explained. 39. The great many are so called because of their great number and great size. Paragraphs: $ 0 4 9 11 20 26 29 38 #
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Please segment these sentences into coherent paragraphs: 0. The desire is to rest there. 1. In the same way, the various types of cloth are made of silk. In all the mandala, the seat is made for all the goddesses, and it is smaller than that. 2. The secret of the various kinds of butterflies. 3. Since there are eight petals, they are diverse. 4. He is also a cloth-covered man. 5. The nature of bodhicitta is the moon mandala. 6. Such is the pure seat. 7. Wherever the lord is with the goddesses, he thinks, Outside, this is how it is. 8. They are mere concepts. 9. Because the name of the goddess is the supreme among the two, the glorious Vajrasattva and so forth. 10. The fourth wheel is the special feature of the outer mandala. 11. The inner part is the inner part. 12. The good fortune of all kinds is excellent. 13. This is the explanation of the following. 14. They will have guardians. 15. This is the gateway blessed by the vajra hook and so forth. 16. The four gatekeepers, the faces of horses, and so on, were installed by him. 17. The word with its own deity means that it is adorned with the crown of its own deity, such as the crown of a goddess. 18. Women are well established. 19. This is the way to adorn a woman with her own ornaments. 20. This is what will be taught. 21. Write the mandala in the same way. 22. In the center of the inner mandala is the vajra-minded yogi. 23. He holds the vajra praise in his hands. 24. The bell is held by the left and right hands. 25. I will also be devoted to carrying arrows in the fields and in the valleys. 26. On the eastern petal of the throne is a woman of supreme bliss, with a bow and a bow, and a bow and arrow. 27. On the southern petal, the yogin of Ahosuka, Gya, embraces his master and lives there. 28. The left and right sides are bent and hold the back and the back. 29. On the western petal is a yogin of the liberation of the gods, named Ga-ya, who holds a variety of vajras. 30. Since the left and right sides are elongated, the shape of the sravaka is shown. This is the case with the vajra with the crown or the crown. 31. On the northern petals, the yogin with flesh and flesh embraces his master with his hands extended. 32. The left and right limbs hold the Buddhas form on the skull cup. 33. The white color is the color of the white. 34. On the inner maṇḍala, the Buddhas enlightenment wheel, the Dharma wheel, the victorious ones of the three realms, and the form of the wish-granting female deities are respectively marked with their own marks on the sides. 35. In the same way, the four faces of the four faces of the horse are the four faces of the four faces of the four faces of the four faces of the horse. 36. The outer planets, the inner planets, and the inner planets are like the planets. 37. In the same way, the yogi, such as the flower, is not included in the outer mandala. 38. At the eastern gate, hooks, hooks, chains, and bells are placed. 39. The four seats of the supreme bliss and so forth are the various seats. Paragraphs: $ 0 5 11 22 34 38 #
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Please segment these sentences into coherent paragraphs: 0. There are also aggregates that are not the aggregates of the appropriated. 1. The uncontaminated formations. 2. They do not come from the appropriator, nor do they depend on the appropriator. 3. But they do not bring about the acquisition of the possessions. 4. The name appearing is applied to the afflictions of desire and so forth. 5. Because they give rise to and hold in the three realms. 6. It is because it is the activity of the propeller of existence. 7. Since they arise from these, they are the aggregates of the appropriated. 8. The term fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the f 9. Just as fire arises from the weeds and so forth, the aggregates that arise from the aggregates are the aggregates that are the aggregates that are the aggregates that are the aggregates that are the aggregates. 10. It is the cause of the karma and the afflictions of birth. 11. If they are the result of a suitable cause and a ripened effect, then they are the result of a suitable cause. 12. Some of the afflictions and the unrevealed are the result of the appropriation of the knowledge. 13. But how can it be said that virtue and impurity arise from the appropriation of some of the unproven and many? 14. The factors that produce merit, nonmerit, and nonviolence are the factors of ignorance, and the factors that produce contamination are the factors that ripen without the afflictions. 15. Because it is the result of a man, and it is the result of a master. 16. Or, the aggregates of the appropriated refers to the appropriated. 17. How do the aggregates of the approach? 18. It is like a king's man, because it depends on the recipient. 19. Just as a man who relies on a king is a kings man, so too the aggregates that depend on the appropriator are the appropriator. 20. Because they are perceived by the power of the appropriator and are transferred to other beings. 21. The meaning of the word to be drawn is as follows. 22. The aggregates of the arhats are also subject to the absorption because they are affected by the afflictions, and because they are the aggregates of form, and because they are the result of the mind and mental factors that are in harmony with them. 23. Or, since the aggregates that are the cause of the appropriated are produced from them, they are the aggregates that are the cause of the appropriated. 24. It is like a tree with flowers and fruit. 25. The flowers and fruits are produced from these, and the fruit trees are produced from the aggregates. 26. The defilements of the minds of the arhats are also included. 27. The other lineages are the same. 28. Because it is expanded through the means of the object. 29. They are also called extremes. 30. The battle is the afflictions. 31. The warrior understands what is like a battle with the most learned. 32. This is because it explains the reason for the analysis. 33. I will harm myself and others. 34. In the world, wherever there is no harm to oneself or others, there is no harm. 35. The word country is used here. 36. When the afflictions arise, they harm themselves and others. 37. The desire that arises from that is to harm me. 38. To harm others and to harm both. 39. The word tooth is derived from the scriptures. Paragraphs: $ 0 4 10 16 21 29 33 #
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Please segment these sentences into coherent paragraphs: 0. The concentration is completely pure. 1. What is the mind that is certain? 2. The Dharma is neither superior nor inferior. 3. Do not praise or criticize. 4. It is unchanging. 5. It is not conceptual. 6. It is not hidden. 7. It is not a grain. 8. It is not grasped. 9. There is no abandonment. 10. There is no darkness. 11. It is invisible. 12. It is not conceptual. 13. The first is the absence of concepts. 14. It is not discrimination. 15. There is no activity. 16. It is not the same. 17. This is not the second. 18. It is neither two nor none. 19. It is not a mistake. 20. They are not arrogant. 21. It is not fabricated. 22. It is not hidden. 23. It is not written. 24. There is no meditation. 25. Fearlessness. 26. It does not exist in any object or object. 27. The mind that does not abide is the mental thought. 28. The mind is the definitive thought. 29. They do not run to form. 30. They know the eye, form, and consciousness, and they meditate on their own characteristics. 31. The mind is the definitive thought. 32. They do not run to sound. 33. They know the ear, the voice, and the consciousness, and they meditate on their own characteristics. 34. The mind is the definitive thought. 35. Do not run to the smells. 36. The mind is the definitive cognition that is the knowledge of the nose, smell, and consciousness, and the purification of its characteristics. 37. Do not run to the dead. 38. They touch the tongue, taste, and consciousness, and they meditate on their own characteristics. 39. The mind is the definitive thought. Paragraphs: $ 0 13 25 27 30 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. One should establish a logical argument, saying: 1. All sentient beings. 2. Should have no memory, recognition, and so forth. 3. Because they have no self. 4. Like empty space - below, distinguishing the external rescue, there are three questions and answers. 5. The first text has five. 6. The text can be understood. 7. In the answer, the author of the treatise first all refutes. 8. The treatise says: 9. The real self that is grasped, up to this matter does not exist. 10. The commentary says: 11. For example, when the pradhāna has not yet transformed into the great elements and so forth, 12. The self has not yet enjoyed the objects. 13. Later, when the great elements and so forth are born, the self then enjoys them. 14. Before, there was no such thing, no enjoyment of objects. 15. Later, there is such a thing, there is enjoyment of objects. 16. If it is permanent, it is refuted. 17. The logical argument says: 18. Your real self. 19. When the later arising enjoyment occurs, it should also not arise, 20. because the previous and later bodies are not different. 21. It is just like the previous time. 22. This is the same as the difficulty of my body undergoing change. 23. The treatise states: 24. The previous should be like the later, because the body is not different. 25. The commentary states: 26. The explanation of this view can be understood according to the previous. The logical argument states: 27. Your real self, 28. when there is no activity of enjoyment in the past, should have the activity of enjoyment, 29. because it is the same body as later. 30. It is just like the time of the later stage. 31. Because the later and previous bodies are not different. This is the reason that refutes the previous two difficulties. Next, the opponent offers a defense. 32. The treatise states: 33. If you say that the function of the self, the reasoning is also not so. 34. The commentary states: 35. This cites the view and refutes it, and then reveals the incorrect reasoning. 36. The treatise states: 37. The function is not separate from the body, and it should not be impermanent. 38. The commentary states: 39. Here there are two difficulties. Paragraphs: $ 0 8 23 32 37 #
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Please segment these sentences into coherent paragraphs: 0. This one who overcomes the Brahmins, the Brahmins, and the worldly protectors will be called Knowledge. 1. This is known as the wisdom of all śrāvakas and pratyekabuddhas. 2. These are the sons of the venerable Śāradvatī. 3. I will train in their minds. 4. The bodhisattvas concentration and concentration are as numerous as the afflictions and distractions of all sentient beings. 5. The bodhisattvas should practice the accumulations of meditative concentration as much as the afflictions and distractions of all sentient beings. 6. Since the same equanimity abides in that, it is called equanimity. 7. They are the equality of sentient beings, the equality of mind, the equality of superior mind, the equality of effort, generosity, discipline, patience, diligence, concentration, and the equality of the mind. 8. Since all the qualities of wisdom and buddhahood are equal, it is called equanimity. 9. The same meditation is the same as awakening. 10. All sentient beings are equal to the one who is equal to awakening. 11. All sentient beings are equal to him, and all phenomena are equal to him. 12. Since the equality itself is absorbed in that, it is called absorption. 13. The same is true of the emptiness of enlightenment. 14. The same is true of emptiness, and all sentient beings are equal to it. 15. All sentient beings are equal to him, and all phenomena are equal to him. 16. Since the equality itself is absorbed in that, it is called absorption. 17. Emptiness is equal to the absence of characteristics. 18. All sentient beings are equal to the one who has no marks. 19. All sentient beings are equal to whatever they are, and all phenomena are equal to whatever they are. 20. Since the equality itself is absorbed in that, it is called absorption. 21. The same is true of the unmarked, the unwanted. 22. All sentient beings are equal to the one who is without a beggar. 23. All sentient beings are equal to him, and all phenomena are equal to him. 24. Since the equality itself is absorbed in that, it is called absorption. 25. The same is true of the unconditioned, the unconditioned. 26. The one who does not manifestly form is equal to the one who is equal to all sentient beings. 27. All sentient beings are equal to him, and all phenomena are equal to him. 28. Since the equality itself is absorbed in that, it is called absorption. 29. The same thing that does not form is not produced, but it is equal to it. 30. All beings are equal to the human being. 31. All sentient beings are equal to him, and all phenomena are equal to him. 32. Since the equality itself is absorbed in that, it is called absorption. 33. The same is true of the unborn, the unborn. 34. All sentient beings are equal to the one who does not arise. 35. All sentient beings are equal to that, and all phenomena are equal to that, and so it is called equanimity. 36. The same thing as nonarising is the same thing as nonexistence. 37. All sentient beings are equal to the nonexistent. 38. All sentient beings are equal to him, and all phenomena are equal to him. 39. Since the equality itself is absorbed in that, it is called absorption. Paragraphs: $ 0 4 6 13 21 25 33 #
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Please segment these sentences into coherent paragraphs: 0. Contemplate in this way, as you contemplate, bhikshus! 1. The mind goes out and scatters, the mind does not abide within, it does not accept and is terrified. 2. Bhikshus! 3. Contemplate in this way, as you contemplate, bhikshus! 4. The mind does not go out or scatter, the mind abides within, it does not accept or be terrified, in this way, it will not be born, age, fall ill, or die again, this is said to be the end of suffering.' 5. We then had this thought: 6. 'Virtuous ones! 7. Who can elaborate on the meaning that the World-Honored One just briefly explained?' 8. We further had this thought: 9. 'The Venerable Maha Kaccana is always praised by the World-Honored One, as well as by the wise and virtuous ones. The Venerable Maha Kaccana can elaborate on the meaning that the World-Honored One just briefly explained. 10. May the Venerable Mahākaccāna please explain it out of compassion. 11. Then the Venerable Mahākaccāna said: 12. Venerable friends, 13. listen as I explain a simile. The wise, on hearing a simile, understand its meaning. 14. Venerable friends, 15. it is just as if a person, wishing to obtain wood, and for the sake of obtaining wood, would take a sharp axe and enter the forest. There he would see a large tree with roots, trunk, joints, branches, and leaves. That person would not touch the roots 16. Venerable friends, your explanation is also like this. The World-Honored One is present, yet you abandon him and come to me to ask about this matter. 17. Why is it so? 18. Venerable friends, 19. you should know that the World-Honored One is the eye, the knowledge, the meaning, the Dharma, the lord of the Dharma, the leader of the Dharma, who speaks the meaning of true reality and manifests all meanings. It is because of the World-Honored One 20. Venerable friends, 21. You should go to the World-Honored One and ask about this meaning: 22. 'World-Honored One!🔽What is this? 23. What is the meaning of this?' 24. As the World-Honored One explains it, you should all uphold it well. 25. Then the monks said: 26. Yes. 27. Venerable Mahākaṭṭha! 28. The World-Honored One is the eye, the knowledge, the meaning, the Dharma, the lord of the Dharma, the leader of the Dharma. He explains the true meaning and manifests all meanings. Because of the World-Honored One, we should go to the World-Honored O 29. 'World-Honored One!🔽What is this? 30. What is the meaning of this?' 31. As the World-Honored One explains it, we will uphold it well. 32. However, the Venerable Mahākaṭṭha is always praised by the World-Honored One, as well as by the wise practitioners of austerity. The Venerable Mahākaṭṭha is able to extensively explain the meaning that the World-Honored One has just briefly spoken of 33. May the Venerable Mahākaccāna, out of compassion, please explain it in detail. 34. The Venerable Mahākaccāna said to the monks: 35. Virtuous ones! 36. Listen to what I say. 37. Virtuous ones! 38. How does a monk's mind go out and scatter externally? 39. Virtuous ones! Paragraphs: $ 0 5 11 14 25 34 #
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Please segment these sentences into coherent paragraphs: 0. the views of logicians are like this. 1. They are views that go beyond that meaning, views that are the worst of that meaning, views that are mixed with the characteristics of others, and they falsely project annihilation and permanence. 2. Blessed One, 3. sentient beings are mistaken about the appropriated five aggregates. 4. Blessed One, 5. They are the perception of permanence in impermanence, the perception of happiness in suffering, the perception of self in non-self, and the perception of purity in impurity. 6. Blessed One, 7. the domain of omniscient wisdom and the dharmakāya of the Tathāgata are not seen by the pure knowledge of all śrāvakas and pratyekabuddhas. 8. Blessed One, 9. sentient beings who, through faith in the Tathāgata, perceive permanence, happiness, self, and purity, 10. Blessed One, 11. are not mistaken. 12. Blessed One, 13. Those sentient beings will have right view. 14. Why is that? 15. Blessed One, 16. it is because the Tathāgata’s dharmakāya itself is the perfection of permanence, the perfection of happiness, the perfection of self, and the perfection of purity. 17. Blessed One, 18. those sentient beings who see the Tathāgata’s dharmakāya in that way are seeing correctly. 19. Blessed One, 20. those who see correctly 21. are called the Blessed One’s heart-born sons, his mouth-born sons, his Dharma-born sons, his magically manifested sons, and his sons who partake of the bliss of the Dharma. 22. Blessed One, 23. The purity of cognition refers to the perfection of cognition of all śrāvakas and pratyekabuddhas. 24. It is thus that cognition is pure. 25. Blessed One, 26. the truth of the cessation of suffering is not the domain of that pure cognition, 27. nor is it its object. 28. Blessed One, 29. need it be said that the truth of the cessation of suffering is not the domain of those who possess the cognition of the four reliances, nor is it their object? 30. Why is this? 31. Blessed One,🔽it is because the Blessed One has explained and designated the four reliances so that beginners in the three vehicles who are not confused about the Dharma may understand this point 32. and realize this meaning. 33. Blessed One, 34. These four reliances are mundane. 35. Blessed One, 36. there is only one reliance, 37. namely, the truth of the cessation of suffering, which is the supreme supramundane reliance. 38. It is the true reliance and the refuge. 39. Blessed One, Paragraphs: $ 0 2 6 8 14 22 26 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. and the ripening of mixed actions is mixed. 1. “Monks, therefore,🔽you should abandon entirely negative actions 2. and strive for entirely positive actions. 3. Monks, this is how you should train.” 4. The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, 5. “Venerable One, where did the young nāga first gain faith?” 6. The Blessed One said,🔽“Monks, in the past, in a time gone by, in this fortunate eon, when people lived as long as twenty thousand years, there appeared in the world a teacher named Kāśyapa, who was a tathāgata, an arhat, a perfectly awakened one, per 7. “Monks, in this fortunate eon, when the lifespan of beings was twenty thousand years, 8. the teacher, the Tathāgata, the Arhat, the Perfectly Awakened One, the one with wisdom and conduct, 9. the Sugata, 10. the knower of the world, 11. the charioteer who guides beings, 12. the unsurpassed one, the teacher of gods and humans, 13. the Blessed Buddha known as Kāśyapa appeared in the world. 14. He resided with a retinue of twenty thousand monks in the Deer Park at Vārāṇasī, the place of sages. 15. To his hearers he said, ‘Monks, 16. “Monks, you should practice meditation in these places: in the forest, at the foot of a tree, in an empty building, in the mountains, in a cave, in a thatched hut, in the open air, in a charnel ground, in the wilderness, at the foot of a hill, or in 17. Monks, you should practice heedfully so that you will not regret it later. 18. This is my instruction and teaching.” 19. After the Blessed One had spoken thus, 20. the monks entered the forest, the foot of a tree, an empty building, the mountains, a cave, a thatched hut, the open air, a charnel ground, the wilderness, the foot of a hill, or a remote place. 21. Some were practicing concentration on the terraces of Mount Meru. 22. Some were on the seven golden mountains. 23. Some were in the great lake Anavatapta. 24. Some were in the Mandākinī River. 25. Some were practicing concentration in villages, towns, countries, districts, and royal palaces that were suitable for yogis. 26. Then a very young nāga, who had been carried by the king of birds, Suparṇi, to the terraces of Mount Meru, saw monks who were peaceful in their conduct, 27. who were diligent in concentration, recitation, and yoga. 28. When he saw them, his mind became full of faith. 29. Faith arose in him. 30. “These noble great beings are free from such suffering.” 31. He generated that thought and, having generated faith in them, when the time came, he was born in a brahmin family that was diligent in the six duties. 32. He was raised and grew up. 33. Later, 34. he went forth in the doctrine of the totally and completely awakened Buddha Kāśyapa. 35. Through diligence, effort, and exertion, he cast away all afflictive emotions and manifested arhatship. 36. He was free from desire for the three realms, 37. and to him, a clod of earth and a piece of gold were of equal value. 38. His mind was like the palm of his hand or the sky. 39. He was equal to sandalwood and a lump of earth. Paragraphs: $ 1 4 7 15 19 26 33 #
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Please segment these sentences into coherent paragraphs: 0. After a long time, he took his leave. 1. Zhenjing said: 2. Although what you have attained is extraordinary, 3. I regret that your conditions are not superior. 4. Because of this, he recognized the master's intention. 5. From then on, the various schools strongly urged him to take up the position of abbot. 6. The master declined. 7. He lived in a hut for twenty years without interacting with the world. 8. When officials came to his door, he barely paid them any attention. 9. He had a verse that said: 10. When the myriad affairs are put to rest, I entrust them to my foolishness. 11. Sometimes I allow wild deer to come and see me. 12. I never take off my hempen clothes, using my fist as a pillow. 13. For several lifetimes, my dreams are in the thatched hut by the vine. 14. Someone asked: 15. Having lived in the mountains for many years, what is your purpose? 16. The master said: 17. Living in the mountains, 18. I alone close the firewood gate, with no other pursuits. 19. I burn three pieces of firewood in a square pattern, 20. Without needing to use a brush, the colors are revealed. 21. In the winter of the first year of the Chongning era, he took his staff and went to Long'an. 22. No one could keep him. 23. The following year, on the last day of the sixth month, he asked the attendant monk: 24. Is it early or late? 25. The attendant said: It is already evening. 26. The master then laughed and said: 27. Dreams and illusions meet each other. 28. I have already awakened from sleep. 29. You should only not betray the monastic community. 30. This is repaying the Buddha's kindness and virtue. 31. After saying this, he passed away. 32. He was cremated in the Hall of Ultimate Bliss. 33. His bones were collected and a stupa was built on Mount Nuru. 34. Seated Master Yin of Shuangxi in Wuzhou. 35. He saw the true and pure, and thoroughly realized the teachings. 36. He returned to hide in Shuangxi. 37. One day he casually wrote: 38. The broken-legged cauldron, just boil for yourself. 39. After meals, always sit there. Paragraphs: $ 0 9 14 21 34 #
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Please segment these sentences into coherent paragraphs: 0. If one speaks of bad behavior without having been appointed by the community, one comes to have the fault. 1. One who speaks of bad behavior. 2. One who wishes to reveal the downfall of a monk who claims to have seen the truths🔽is said to be true, but not.🔽The characteristics of one who speaks of the Dharma of humans and the Dharma of those higher than humans and so on are explained at the ti 3. Therefore, since there is only a mere similarity to the truth, it is said to be true, but not.🔽If it is asked, “What kind of person is spoken to?” it is said to be one who has not seen the truth and has not completed the approach. 4. If it is spoken to a novice or a layperson who has not seen the truth, a fault is incurred. 5. “Do not display miracles in front of householders” means that if it is not for the purpose of taming, do not display miracles in front of householders. 6. These two sutras are found in the Ksudraka Collection.🔽The first offense of deprecation 7. The first offense of deprecation is taught in the Vinaya for the purpose of all. 8. If you are appointed to a position of importance, you should first perform the karma of proposal and so on, and then you should be appointed. 9. If you ask, “To whom does this become an offense of deprecation?”🔽It is said, “To one who has faith and gives.” 10. If you deprecate one who has faith and gives, it is taught that this becomes an offense. 11. If you ask, “How does it become an offense of deprecation?” 12. The second is If a monk says to another, 'The Saṅgha has dedicated to a person the gain of food and so on, without mentioning the monk's name. 13. If he says to a monk, The Saṅgha has gathered and taken the gain of robes of the Saṅgha as a whole, he commits an offense. 14. The third is If it is not true, meaning that if the accusation is not true, as above, then he commits an offense. 15. Accusation is a downfall. 16. The fourth is taught in the line:🔽When speaking about Vinaya, to say, It is just a minor point, is contempt. 17. When speaking about any of the Vinaya, if he says, It is just a minor point, and is contemptuous, he commits an offense. 18. The words when reciting the sutras in the Pratimoksha are merely an introductory statement.🔽The words a minor offense in the sutras show that one commits a minor offense when one ridicules the sutras. 19. If one ridicules the Vinaya, which is included in the sutras, one commits a serious offense. 20. The same is true of ridiculing the mother of a monk. 21. It is a contemptuous act. 22. It shows the downfall of destroying seeds and the place of their origin. 23. The words for the sake of the stupa and the Sangha in the root text show that it is permissible to cut down a tree for such purposes. 24. The word stupa also includes the Dharma. 25. The root text shows the ritual for cutting down a tree. 26. Before seven or eight days have passed, in front of the tree, one should set up a maṇḍala, and offer incense, flowers, perfume, lamps, and sacrificial cakes, recite the three tantras, and explain the gift. One should say, “This tree is made for the s 27. One should say, “Understand!” 28. This is the method and the pretext. One should do it this way. 29. If the tree catches fire, if blood flows, if the branches move, 30. if the leaves fall off, and so forth, then one should praise generosity and criticize stinginess with regard to the tree. 31. The Three Jewels are the field of merit. If one gives to them, it is praised as excellent. If one is stingy, it is said that one will be narrow and unhappy. 32. If one does not give up the field of merit even though one has been told this, what should one do? 33. One should not give up or cut it off. 34. What is the firm perception? 35. If it is not damaged. If one intentionally damages it without knowing that it is not damaged, one commits an offense. 36. What is it? 37. If the seeds, the washing, and the cutting are not different. If one intentionally does the above with the five kinds of seeds, trees, grass, etc., which are different in kind of washing, and which are not prepared, one commits an offense. 38. What is the fault?🔽From the destruction of even a little grass. 39. If one destroys even a little grass, there is a fault. Paragraphs: $ 0 5 8 12 16 22 26 34 38 #
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Please segment these sentences into coherent paragraphs: 0. After the questions and answers of the opening ceremony, 1. The master said, Asking is also good, not asking is also strong. 2. If a question is not understood, it turns into frivolous debate. 3. If the question has meaning, the answer also follows the conditions. 4. Why is it that when the principle of the school is spoken, the thousand sages step back? 5. When the precious staff knocks, the three vehicles lose their way. 6. It is because this matter is like a Qin mirror on the stage, and the evil minds of a thousand miles are frightened by themselves. 7. It is like a Mo Xie sword in the sleeve, and the hundred koṭīs of demons break their hearts. 8. The great sage does not speak what is spoken, and Kāśyapa does not hear what is heard. 9. In the end, it just requires all of you to turn the light back to the origin, gather your thoughts and collect your mind. 10. Do not think of good or evil at all. 11. You will naturally be able to enter the essence of the mind, which is tranquil and still. 12. The wonderful function is like the sands of the Ganges, and the self and others are mixed together. 13. If someone can just take this on, 14. Still belongs to washing while holding onto the bridge pillar. 15. To abandon it seems like a myriad of miles away from home. 16. To grasp it, one falls into the realm of Māra. 17. It is said that when deluded, people chase after dharmas, but when awakened, dharmas follow people. 18. The essential Dharma of non-discrimination is the same standard for a thousand generations. 19. A single phrase that accords with the capacity of beings, only people can reflect on themselves. 20. If you understand this point, 21. then you will see that the beginning and end are the same, and the ancient and present are equal. 22. As for the pine tree in the courtyard of Zhaozhou, the refreshing breeze is always there. 23. If you do not understand, then you will see that the bench of Yunmen is worlds apart. 24. Thus, there is no choice but to strike the noon hour on the glazed tile roof. 25. In the forest without scenery, autumn follows spring. 26. Why is it so? 27. Although the wondrous essence is without difference, the wondrous function 28. has many approaches. 29. Therefore, the Buddha Śākyamuni, the Benevolent One, manifested in Kapilavastu and aroused compassion in the trichiliocosm. 30. His marvelous power of spiritual penetrations is inconceivable. 31. It is because sentient beings are unaware of the samādhi they use every day. 32. The vast and confused karmic consciousness does not return. 33. Thus, the preceding scenes become confused and the original source becomes mixed up. 34. Therefore, the Golden Immortal has long been silent about this essential point. 35. In the realm of non-duality, he performs great Buddha-works. 36. Entering nirvana in this land, he governs the three realms. 37. His Way benefits the trichiliocosm, and his transformation is equal in the billion worlds. 38. His words fill the Dharma realm, encompassing all beings. 39. He spreads the profound scriptures to illuminate the fruits and causes. Paragraphs: $ 0 4 9 13 17 20 26 29 34 #
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Please segment these sentences into coherent paragraphs: 0. Misha had twelve disciples. 1. They then received suffering and turned back. 2. The flying ones became born. 3. The blind person got eyes. 4. Those with different appearances and colors will be cured. 5. Those who are sick will be treated by doctors. 6. Those who are harmed by ghosts will be chased by ghosts and their lame legs will be cured. 7. All those who are sick will seek to go to Misha's side and hold on to the kasa. 8. They will all be cured. 9. Those who do evil and do not go beyond the path of goodness, 10. Those who do not believe in the teachings of the Heavenly Venerable, 11. And those who are impure and greedy for profit, 12. Will not be released in this world. 13. Those who indulge in alcohol and accept meat, 14. And those who serve the spirits, 15. The literati will be left behind, and then falsely accused or slandered. 16. They will then want to kill them. 17. Because of this, there are many sentient beings. 18. They then believe in this teaching. 19. Because of this, they cannot be killed. 20. Later, Misha's evil karma will be used to slander and slander. 21. Those with pure faith will then discuss it themselves. 22. They will then want to kill Misha. 23. There is no way to plan. 24. They will then go to the king. 25. Those who speak evil and do evil will speak evil things. 26. Mishaka did well. 27. He should further diligently teach sentient beings. 28. He is over thirty-two years old. 29. Those who have practiced evil people, etc.🔽They immediately said to King Vidudabha, 30. Report to King Vidudabha, and immediately say: 31. Mishaka deserves the death penalty. 32. The king immediately pursued the evil causes and conditions to testify. 33. Mishaka said to King Vidudabha, 34. Mishaka deserves the death penalty. 35. The great king is about to sentence him. 36. That person deserves the death penalty. 37. I really did not hear or see it. 38. That person does not deserve the death penalty. 39. This matter is decided by the evil causes and conditions themselves. Paragraphs: $ 0 7 12 18 26 30 33 #
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Please segment these sentences into coherent paragraphs: 0. Composed by Āryaśūra 1. Tripiṭaka Master from the Western Regions, Great Master of Śāstra, Probationary Chamberlain for Ceremonials, and others, translated by imperial decree 2. The assembly of those with pure wisdom and no arrogance, with the power of good friends to eliminate inverted practices, the supreme virtue of the fundamental truth, the most difficult pure giving, the supreme non-disputation, the abode of peace and 3. Name and form are thus and so, peacefully abiding, the virtue of the supreme truth, the true non-disputation, the pure wisdom that changes freely. 4. Without that time, such a nature, the supreme truth of non-disputation in accordance with wisdom, the wonderful truth of tranquility, virtue without bonds, the causes of illness far away, seeking pure and wonderful, the root without defilement, the i 5. It transports countless sentient beings to the ultimate, taming suffering without cause, and those afflictions and inverted calamities seek pure wisdom and cease to change. 6. In the realm of self-mastery, at the edge of afflictions, destroying worldly appearances and being silent, like the bondage of afflictions causing the birth of the form aggregate, dull and covered without cause naturally disappearing. 7. This perfect practice, arrogant afflictions, the root of arrogance and self-importance, seeking eternal quiescence, in accordance with right principles, protecting tranquility without bondage or defilement. 8. That heavenly morality and virtue give rise to truth, leaving behind afflictions with a fundamental desire for existence, the excellent practices of wholesome qualities are ultimately without dispute, the increasing flood transports endlessly, the as 9. The meaning of the birth story of the venerable protector of the country, the bodhisattva's practice of adornment, the twentieth. 10. Far from greed, hatred, and delusion, giving rise to the supreme truth, exhausting inverted defilements, listening to the true twelve divisions of the Dharma, anger arising without substance, following inverted defilements, the nature of seeking bond 11. The king's virtues are called Maheśvara, the world's true wisdom is non-existent, the appearance is solemn, the fame is supreme, practicing the path of karma, listening to the virtuous, pure and wonderful giving, free and unfettered, powerful and tra 12. Fully hearing and upholding, damaging that defilement, wisdom like a treasure, diminishing the root of defilement and dispute, the power of bondage, the true view of self, creating the bondage of defilement, well-purified, perfect, the nature of self 13. The nature of the pure realm, the meaning of non-defilement and dispute, sentient beings damaging and dull due to afflictions, perfect supreme meaning, peacefully listening to the excellent characteristics, able to remove poisons and afflictions, far 14. Following the practice of entangling desire, the characteristic of immutability, the storehouse consciousness, the indestructible basis of defilement, the nature of the physical body, the support of the sense faculties. 15. In this place, the bodhisattva has the power to follow and teach in villages and towns, and all sentient beings are suitable vessels, taming various kinds of sentient beings and cultivating the ten wholesome dharmas, relying on non-greed and purity o 16. The three kinds of natures of the śrāvakas, pratyekabuddhas, and the Mahāyāna, the ultimate form in a place of tranquility, bearing the vow to seek silence for living beings, pure teaching and understanding of the characteristics of emptiness, the se 17. Pure, unmoving, subdued, tranquil, the fundamental tranquility of the ten wholesome [deeds], the supreme, unfettered, excellent practice of seeking, the person who abstains from evil, the mind ground of strict intention, silent, unfettered, afflictio 18. Bodhisattvas only cultivate equanimity towards sentient beings, in accord with the place, conceit ceases, cultivating and establishing such villages and towns, adorning the inexhaustible, pure food and drink. 19. There is auspicious wisdom, the cessation of the flow of afflictions, no union, covering, or tainted causes and actions. Cultivating supreme practices, cool like the moon, the mind inexhaustible, courageous and firm, upholding the perfect, excellent, 20. That which is truly powerful, the fundamental characteristics, giving rise to difficult practices, supreme and wonderful practices, pure and bright, the heavenly rewards, the king abiding in tranquility. 21. In this place, at that time, the king is completely free from the troubles of worry and distress, harmonizing disputes, increasing supreme bliss, the clan's characteristics magnificent and rare, accomplishing the supreme ultimate place, disputes and 22. Originally arising from the mind, truly entangled and vigorously created, with an unmoving appearance and an inverted limit, perfect quiescence truly has its own nature, praising merits and virtues, capable of the true Dharma, the mental ground is tr 23. In this place, the king practices like a bodhisattva, cultivating the three karmas and universally saving equally. He emerges from the afflictive hindrances and emerges with pure wisdom. The ten wholesome teachings instruct in the elimination of inve 24. The nature of hearing is inherently still, and the heavenly beings of the Heaven of Pure Abode have already pacified their anger. In the two upper realms, anger does not occur. The dharmas of one's own stage that are bound by afflictions, the inheren 25. The bodhisattva's wisdom has power and is able to give rise to self-mastery and instruction, far removed from entanglements and obstructions, the utmost reduction of the limit of tainted hindrances. At that time, the world attains the marks of a grea 26. Thus, hearing and upholding, they are far removed from confusion, sentient beings are tranquil, the essence of the Dharma is free from disputes, pure ultimate truth brings an end to worries and distress, the abode is harmonious, the mind is pure and 27. Relocating calamities and misfortunes, the bodhisattvas instruct and admonish, the king's great and powerful edicts universally cover like the heavens, creating forms and appearances, there are no empty and secluded places, bound everywhere, the caus 28. In this place, the king covers and supports the living beings. With wisdom and power, he bestows upon the people the cessation of greed and love. The multitude of beings in the country stay far away from the ten evil deeds. They go to seek the holy i 29. In this way, beings expound the true Dharma. The physical body is pure, with the obstacles of defilement and arrogance, the world's inversions, the ultimate entanglements and coverings all ceasing. This great arrogance is the true defiled Dharma, lis 30. What is the nature of the most supreme? 31. The virtues of the World-Honored One are heavenly among the heavens. Blessings and virtues are sovereign and ultimate like this. The turbulent flow of inversion is completely exhausted. The pure precepts of increasing arrogance and superiority cease 32. In this way, the perfect performance of the nature, the peaceful and wonderful upholding of the teachings, the compassion for the various kinds of beings, the true nature, the pure path of karma, and the ultimate peaceful mind of humans and gods. 33. How is it that there is no increase in arrogance and bondage to them? 34. The pure giving of increasing love and joy, the characteristics of the causes of tranquility and peace, the vast vows of compassion, the practices of the compassionate mother teaching her child, like the king's impartial conveyance of the ignorant ma 35. In this way, the people receive the king's system of education. The ultimate of the bodhisattva's supreme practices is like space, without the inversion of afflictions, without the bondage of anger and resentment, with the power of mastery, well cult 36. Those ten wholesome practices cultivate offerings, the people are peaceful, the turmoil of self-conceit ceases, the superior causes and benefits have the nature of wisdom from the beginning. The bodhisattva's teachings have the supreme meaning of pur 37. In this place, that king practices like a bodhisattva, governing and nurturing the people with mastery and tranquility. 38. How does the arising of the supreme meaning without dispute occur? 39. Contemplating and seeking the divine brahma conduct, bound by entanglements, ceasing, wisdom perfected, supreme tranquility, creating the ultimate generosity and reverence, the bodhisattva peacefully instructs the multitude. Paragraphs: $ 0 9 15 18 23 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. He replies: 1. Yes. 2. Then wrap it up. 3. Or add the acceptance method, as before. 4. Should say: 5. Good son, listen attentively! 6. Now is the time for sincerity. I will now ask you. 7. You should answer according to my questions. If it is not true, say it is not true; 8. if it is true, say it is true. 9. Why is it so? 10. Because from beginningless time, you have deceived sages and saints, and sunk in birth and death; 11. Now you wish to abandon falsehood and realize the true Dharma, so I make you answer truthfully. 12. Now I ask you about the obstacles. If you do not answer truthfully, you will vainly undergo it in vain. 13. The Vinaya says: 14. A person who commits an obstacle offense, even if the Seven Buddhas receive it at the same time, still cannot attain the precepts. 15. Have you committed any of the five heinous crimes?🔽Answer: 16. Non-existence means:🔽🔽 17. The teacher says: 18. You should not be unfamiliar with these crimes, which refer to having once received the Buddha's precepts but committing sexual misconduct, theft, killing, or lying; 19. Committing these four will definitely disqualify you from receiving the precepts. 20. Do you have any of these?🔽Answer: 21. Non-existence means🔽.🔽 22. The teacher says: 23. If you are unfamiliar or do not understand, you should not answer falsely. 24. Second, have you defiled a pure precept bhikṣuṇī while still a layperson?🔽Answer: 25. No.🔽Third, have you, as a layman or novice monk, ever eavesdropped on others reciting the precepts or monastic procedures, pretending to be a fully ordained monk?🔽🔽 26. Third, have you, as a layperson or novice monk, eavesdropped on others reciting the precepts or monastic procedures, pretending to be a bhikṣu?🔽Answer: 27. No.🔽🔽 28. Fourth, have you ever been a non-Buddhist who came to receive the precepts, then returned to being a non-Buddhist; 29. And now have come again?🔽Answer: 30. No.🔽🔽 31. Fifth, are you not one of the five kinds of eunuchs as explained by name? 32. He replies: 33. Non-existence means:🔽🔽 34. Sixth, have you not killed your father? 35. Seventh, have you not killed your mother? 36. Eighth, have you not killed an arhat? 37. Ninth, have you not broken the harmony of the Sangha? 38. Tenth, have you not maliciously drawn blood from the Buddha's body? 39. Each one replies No. Paragraphs: $ 0 4 13 17 22 31 #
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Please segment these sentences into coherent paragraphs: 0. It is located in the center of the vajra. 1. The two eyes are described as the vajra of blindness. 2. The hearer is said to be the vajra of anger. 3. His mouth is called Jealous Vajra. 4. The mouth is said to be the vajra of desire. 5. The body is the envy vajra, the union of all the sense sources. 6. The vajra dakini is the supreme bliss. 7. All these forms are empty. 8. The eye is empty. 9. The best meditation is without doubt. 10. The eye is not conceived. 11. The mind is like space. 12. All of these are the elements of space. 13. The meditator should meditate on the non-necessary. 14. It is said: "The mind is free from concepts. " 15. Vajrasattva, the Tathāgata, 16. This is the speech of the Blessed One Vajradhara. 17. Then the Blessed One entered the meditative absorption of the stage called the unimpeded and undoubtedly supreme blissful samadhi of all tathāgatas. 18. As long as I live in samsara, 19. He was a learned man, and he was a learned man. 20. There is no one like him. 21. He will not pass into nirvana. 22. Thus, the holy ones, 23. The life-force is free from fear. 24. The effort that does not disappoint. 25. He always works for the welfare of sentient beings. 26. They reach the ends of the sky. 27. They practice the prayers. 28. The mind is dedicated to the welfare of sentient beings. 29. He trained the heroes in the discipline of the king. 30. It is always the desire of the mind. 31. These are the sons of the gods. 32. And the one who is attached to the world. 33. He purifies all desire. 34. Because it is the cause of great bliss. 35. The highest of all is the expanse of the mind, And the highest of all is the beginninglessness of the endless. 36. All thoughts are explained first. 37. In the past, it was green. 38. The first thought is great happiness. 39. There is the great vajra mind. Paragraphs: $ 0 6 8 15 18 22 31 35 #ld lend a hand, 38. Together supporting and assisting, singing the village field song. 39. With coarse gruel and plain rice, we will pass like this. Paragraphs: $ 0 6 16 30 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Arya-Mangala-ashtakam-nama-Mahayana-sutra 2. In Tibetan: 3. The Noble Great Vehicle Sutra called The Eight Auspicious Things 4. Homage to all the Buddhas and Bodhisattvas. 5. Thus have I heard at one time. 6. The Blessed One was dwelling in the Mango Grove of the Protector in Vaishali. 7. Then the Licchavi youth called Powerful One went to where the Blessed One was, and having arrived, 8. he bowed his head at the feet of the Blessed One. 9. He said this to the Blessed One: 10. Blessed One! 11. For whatever Tathagata, Arhat, Perfectly Awakened Buddha has fulfilled the aspirations of the past, 12. Blessed One! 13. If I hear them, I will venerate them with the crown of my head. 14. If I venerate them with the crown of my head, I will not be afraid of humans or non-humans. 15. Blessed One, 16. when I enter the royal palace🔽and speak, may no one be able to oppose or overpower my speech.🔽If I remember those names, even if I fall asleep, I will not have evil dreams. 17. If I enter a battle with weapons drawn, weapons will not strike my body.🔽May I be liberated from that safely. 18. Blessed One, may the Thus-Gone One, the Worthy One, the Perfect Buddha, please teach those things. 19. Having said this, 20. The Blessed One said to the Licchavi youth Virūpvakṣa: 21. “Virūpvakṣa, in the east there is a world system called Yaśasvin. 22. There resides the thus-gone, worthy, perfect buddha Dīparāja. 23. “Virūpvakṣa, in the east there is a world system called Aśokā. 24. There resides the thus-gone, worthy, perfect buddha Dṛḍhavīryasiddhasaṃkalpa. 25. “Virūpvakṣa, in the east there is a world system called Kṣema. 26. There resides the thus-gone, worthy, perfect buddha Vastly Renowned for His Universal Contemplation. 27. “Subhūti, in the east there is a world system called Free of Obstacles. 28. There resides the thus-gone, worthy, perfect buddha Glorious Ornament of Love. 29. “Subhūti, in the east there is a world system called Abandoning the Cut. 30. There resides the thus-gone, worthy, perfect buddha Glorious Sublime Renown. 31. “Subhūti, in the east there is a world system called Endowed with Diversity. 32. There resides the thus-gone, worthy, perfect buddha Glorious Renowned Power, who is as lofty as Mount Meru. 33. Renowned Power, in the east there is a world system called Blazing Glory. 34. There resides the thus-gone, worthy, perfect buddha Glorious Renown of the Intention of All Beings. 35. Renowned Power, in the east there is a world system called Delightful Renowned Vajra. 36. There resides the thus-gone, worthy, perfect buddha Glorious Renown of the Power of Satisfied Minds. 37. “Subhūti, you should properly uphold the names of these blessed buddhas.🔽You should master them. 38. You should keep them in mind. 39. Subhūti, although all blessed buddhas possess inconceivable qualities, Paragraphs: $ 0 5 10 15 19 21 37 #
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Please segment these sentences into coherent paragraphs: 0. Feihu Duwei Yang Shicheng, Prince of Wang Yong, Taichang Qing Xue Chongyun, and others supervised the translation in front and back. 1. It was also compiled separately. 2. The Biography of Eminent Monks Who Sought the Dharma in the Western Regions of the Great Tang, in 2 fascicles, and the Treatise on the Inner Dharma Sent Back from the South Seas of the Great Tang, in 4 fascicles. 3. The Essentials of Repentance Practice, in 1 fascicle. 4. The Essentials of Using the Three Waters, in 1 fascicle. 5. The Rules for Saving Lives by Releasing Animals, in 1 fascicle. 6. In total, there are 5 works in 9 fascicles. 7. It also extracts the Poshadu of the Sarvâstivāda, which are the Poshadu of the various vinayas in the scriptures, with only differences in the pronunciation of Sanskrit. It is about 70 to 80 fascicles. 8. It only produces the original text and has not yet had time for revision. 9. Suddenly entered nirvana. 10. Its text was thus discontinued. Jing also, from the vinaya of the Sarvâstivāda, 11. extracts various causes and conditions and circulates them separately. 12. Such as the Sutra on the Causes and Conditions of the Makara Fish. 13. Forty-two sutras in forty-nine fascicles. 14. Since they are copied sutras from various sources, 15. They are not suitable to be counted as translated sutras. They are now listed in the Kaiyuan Catalog of Various Sources. Although Pu'en translated the Tripiṭaka, he specialized in the Vinaya. 16. In his spare time from translating and editing, he taught his disciples. 17. In all his practices, he valued what was urgent. 18. He was especially unusual in filtering and purifying impurities. 19. His disciples spread his teachings throughout the capital. 20. This is indeed a great event in the legacy of the Dharma. 21. The śramaṇa Bodhiruci. 22. His original name was Dharmaruci. 23. In Chinese, it means rare Dharma. 24. Empress Wu Zetian changed it to Bodhiruci. 25. In Chinese, it means loving enlightenment. 26. He was from South India. 27. He was of the brahmin caste. 28. His surname was Kāśyapa. 29. He was exceptionally intelligent and had a refreshing spiritual presence. 30. At the age of twelve, he became a non-Buddhist monk. 31. He studied their scriptures and techniques under his teacher Parśva. 32. He thoroughly understood phonology and was especially proficient in logical reasoning. 33. He was well-versed in yin-yang, calendrical calculations, geography, astronomy, spells, medical prescriptions, and so forth, as if they were on the palm of his hand. 34. When he reached the age of sixty, he considered himself to be a solitary practitioner. 35. He challenged monks to debate and used his body as a stake. 36. At that time, there was a Tripiṭaka master of the Mahāsāṃghika school. 37. His name was Yaśogupta. 38. Knowing that [Dharmapāla] had matured roots of goodness, he engaged in discussions with him. 39. Before crossing a few barriers, his words and reasoning were all defeated. Paragraphs: $ 0 7 10 14 21 34 #
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Please segment these sentences into coherent paragraphs: 0. He is also called Discipline, Patience, Diligence, Concentration, and Wisdom. If one hears this name, 1. One will be able to accomplish 2. generosity, discipline, and even wisdom and the dhāraṇī gateway. 3. Now in the present world, the lion among men, named Accomplishment, 4. The Dharma King of Emptiness, if there are those who can uphold this name, 5. They will be able to expound the meaning of the emptiness of all dharmas. 6. The lion among men, named Accomplishment, the Dharma King of No-Self, 7. If there are those who can uphold this name, they will be able to expound 8. The meaning of no arising and ceasing. 9. The name Eye of Purity, the Dharma King of Dhāraṇīs, if there are those who can uphold 10. This name, they will be able to expound the meaning of the limit of the extinction of the eye. 11. The ear, nose, tongue, body, and even the twenty-five dharmas such as name, 12. As well as flower garlands, incense, lamps, parasols, and clothing, are all like this.Here is the corrected and aligned text: 13. The Great Heap of Jewels Sutra, Scroll 33 Paragraphs: $ 0 3 6 9 13 #
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Please segment these sentences into coherent paragraphs: 0. Questions of King Milinda 1. The Chapter on the Definition of Formless Phenomena 2. The Question of Going to Uttarakuru and So Forth 3. The King said: 4. “How is it, revered Nāgasena, that someone can go to Uttarakuru or the Brahmā-world or to another island with this very same body?” 5. “There is, sire, someone who can go to Uttarakuru or the Brahmā-world or to another island with this very same body made of the four great elements.” 6. “How is it, revered Nāgasena, that someone can go to Uttarakuru or the Brahmā-world or to another island with this very same body?” 7. “Do you remember, sire, having crossed over a river or a lake or a sea?” 8. “Yes, revered Nāgasena, I remember having crossed over eight rivers.” 9. “How did you, sire, cross over the eight rivers?” 10. “I think, ‘I will fall here,’ and as soon as I think it, my body becomes light.” 11. “So too, great king, a bhikkhu who possesses supernormal power, having established his mind in mastery of supernormal power, flies through the air with his body.” 12. “You are dexterous, revered Nāgasena.” 13. Question nine: about going to Uttarakuru and other places. Paragraphs: $ 0 3 7 13 #
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Please segment these sentences into coherent paragraphs: 0. Whatever they seek will all be accomplished. 1. At that time, the Bodhisattva was in the ocean assembly of the palace of the nāga king Sāgara expounding the Dharma. 2. He saw the multitudes of nāgas suffering from great afflictions. 3. He had compassion for the multitudes of nāgas and in order to liberate suffering beings. 4. They all became free from suffering and had no enemies or harm. 5. At that time, the nāga maiden offered a precious pearl. 6. Worth the entire Sahā world. 7. In order to seek the Dharma, I will extensively explain for you the means to escape from suffering and difficulties. 8. At that time, the Bodhisattva Water Crystal, 9. in order to benefit and protect those who uphold this mantra, 10. recited the mantra, saying: 11. The mantra for the Bodhisattva Water Crystal to uphold the seal of the thousand eyes, the seventeenth. Vimalai Mahā-vimalai Ukkhalai Mahā-ukkhalahi Umahalahi Mahā-umahalhi Sahala Sthali Svaha If there are good men and good women, 12. who travel everywhere upholding the Dharma of the Bodhisattva with a thousand eyes and a thousand arms, 13. I will always follow and protect them. 14. Even the demons and their retinue will not disturb them. 15. If people are in urgent difficulties, if other countries invade, if there are rebellions and uprisings, 16. one should use five-colored thread, 17. recite the mantra twenty-one times, 18. reciting the mantra once for each knot, and tie it to the left arm. 19. Then, with the ring finger, middle finger, and index finger of the left hand, 20. Place the fist on top of the nail of the thumb. 21. Spread out the little finger. 22. Recite the mantra seven times in the direction of the thief. 23. They will all retreat and disperse, unable to cause harm. 24. At that time, the Bodhisattva was expounding the Dharma in the Snow Mountains. 25. He observed that in the countries of the Yakshas and Rakshasas, the people 26. only ate the blood and flesh of sentient beings, without any good thoughts. 27. The Bodhisattva, wishing to benefit them, skillfully taught and transformed them. 28. With his spiritual powers, he immediately arrived in that country. 29. He manifested a body with a thousand eyes and a thousand arms, subduing the demons. 30. He then formed the Mudra of the Accomplishment of the Ucchusma Dharani. 31. At that time, the Rakshasa King 32. came to where I was, seeking mercy and bowing his head. 33. I sealed him with the Mudra of Accomplishment. 34. He immediately attained the unsurpassed Way. 35. The Bodhisattva's Accomplishment Mudra, the Eighteenth. Stand up with feet together. 36. Join palms in front of the chest. 37. Cross the little fingers, with the left one pressing on the right. 38. Recite the body mantra twenty-one times. 39. All kinds of accomplishments can be attained. Paragraphs: $ 1 8 11 24 31 35 #
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Please segment these sentences into coherent paragraphs: 0. And their retinues sat in places, 1. Some as small as the tip of a needle or a hair. 2. In the ten directions, in worlds as numerous as dust motes, 3. All the great bodhisattvas came and gathered. 4. Only the Venerable Mahākāśyapa and Ānanda were not there. 5. King Ajātaśatru and his retinue, 6. Up to poisonous snakes whose gaze could kill, 7. Cockroaches, scorpions, and the sixteen kinds of evil doers, 8. All came and gathered. 9. The Dhānaka devas and asuras, and others, 10. all gave up evil thoughts and gave rise to thoughts of kindness. 11. Except for icchantikas. 12. At that time, in the trichiliocosm, 13. by the Buddha's spiritual power, the earth became soft and pliable. 14. Adorned with various treasures, 15. like the Land of Ultimate Bliss of Amitābha Buddha in the west. 16. At that time, the assembly all saw the buddha-realms of the ten directions, numerous as dust motes, 17. like seeing one's own body in a clear mirror. 18. At that time, five-colored light shone from the Buddha's mouth, 19. illuminating the great assembly, 20. causing their bodily radiance to disappear. 21. Having done what was to be done, it returned and entered through his mouth. 22. At that time, the devas, humans, and asuras, 23. seeing the Buddha's radiance return and enter through his mouth, 24. were greatly frightened and their body hairs stood on end. 25. They said, 26. The Tathāgata's radiance comes out and then returns, 27. it must be that he has accomplished what was to be done in the ten directions. 28. This is the sign of his final nirvāṇa. 29. Alas, how painful! 30. The great suffering of the world. 31. Crying and wailing, unable to control themselves. 32. At that time, in the assembly, there was an upāsaka. 33. He was the son of a craftsman from the city of Kuśinagara. 34. His name was Pūrṇa. 35. He was together with fifteen of his peers. 36. He rose from his seat, bared his right shoulder, touched his right knee to the ground, joined his palms towards the Buddha, 37. overcome with grief and tears, bowed at the Buddha's feet, 38. and said to the Buddha: 39. May the World-Honored One, Paragraphs: $ 0 5 12 16 18 22 32 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha spoke like this, and they all joyfully accepted it. 1. (32) Hears this sort of. 2. Once, the Buddha was in the country of Shravasti, practicing in the Jeta Grove, Anathapindika's Park. 3. At that time, the Buddha told the bhikṣus: 4. There are two people in the world who are difficult to find. 5. What are the two people? 6. First, the one who gives to others, and second, the one who is grateful and does not forget kindness. 7. The Buddha spoke thus. 8. (33) Hears this sort of: 9. At one time, the Buddha was in the country of Shravasti, practicing in the Jeta Grove of Anathapindika's Park. 10. At that time, the Buddha told the bhikshus: 11. Two people in the world are difficult to obtain. 12. What are the two people? 13. First, the one who practices kindness even to those who are unlikable, and second, the one who receives kindness and repays kindness. 14. The Buddha spoke thus. 15. (34) Hears this sort of: 16. At one time, the Buddha was in the country of Shravasti, practicing in the Jeta Grove of Anathapindika's Park. 17. At that time, the Buddha told the bhikshus: 18. Two people in the world are difficult to hear of. 19. What are the two people? 20. First, the one who obtains and accumulates, and second, the one who obtains and does not let go. 21. The Buddha spoke thus. 22. (35) Hears this sort of: 23. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 24. At that time, the Buddha told the bhikṣus: 25. There are two kinds of people in the world who are easily disgusted. 26. What are the two? 27. One is someone who obtains and hoards, the other is someone who obtains and gives away. 28. The Buddha spoke like this. 29. (36) Hears this sort of... 30. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 31. At that time, the Buddha told the bhikṣus: 32. There are two kinds of people in the world who are difficult to find. 33. What are the two? 34. One is someone who is full themselves, the other is someone who can fill others. 35. The Buddha spoke like this. 36. (37) Hears this sort of... 37. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 38. At that time, the Buddha told the bhikṣus: 39. There are two kinds of people in the world who are difficult to find. Paragraphs: $ 2 8 15 22 29 37 #
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Please segment these sentences into coherent paragraphs: 0. The bodhisattvas said, “Brahmā and so on,” and so forth. 1. Because Brahmā and so on are bodhisattvas, they have only the mundane higher perceptions and wisdoms. 2. Since they do not understand the reality of phenomena in its entirety, they conceive of it in this way. 3. The vajra nature and so on. 4. Thus, they will think. 5. The Tathāgatas have spoken. 6. Then, Brahmā and so on, in that moment, will be confused. 7. Nevertheless, the Dharma should be taught just as it is. 8. One should not deceive sentient beings. 9. Therefore, even Brahmā and so on, when they analyze, will understand. 10. We do not know. This explains the profundity of thatness. 11. Having taken up the vajra thatness of the three bodies, 12. Suchness itself is the origin of the activity. 13. And that reality abides in the mental continuum of all sentient beings. 14. Therefore, 15. this essence of peace and existence 16. and so forth is stated. 17. The expounder is the one who explains conventionally by means of the realization that has the nature of non-apprehensible wisdom. 18. The inexpressible is because in reality it is free from the mode of words and so forth. 19. In order to clarify this nature, immediately after the request of all the Tathagatas, 20. Vajradhara states one's own body, speech, and mind and so forth. 21. Thus, the reply is stated in the manner of the non-apprehension of reality. 22. As for where there is no body, speech, or mind, 23. it is because body, etc. are like space. 24. As for meditate on form there, 25. it is because, in that manner, one's own awareness appears individually in that [space]. 26. Now, in order to teach the consecration, [the Bhagavān] declares then, etc. 27. The mandala of the buddhas 28. is the vajra of Vairocana's transformation.🔽As for meditate on the vajra at the crown, 29. meditate on Akṣobhya at the crown of the body vajra. 30. As for holding the vajra wheel, 31. One should imagine that the poor hold the vajra of Akṣobhya. 32. One should imagine that the poor hold the wheel of the vajra of the body of the deity. 33. In the same way, one should imagine the consecration of the other forms of the knowledge beings by the division of the families. 34. All are by the division of the families. 35. And so on. 36. “Supreme” means that it will not be accomplished in that way. 37. In order to clarify that one should protect the one to be accomplished, and should also satisfy him with samādhi, and imagine the eyes, 38. it is said, “from the secret space,” and so on. 39. That is said to be the eyes and Māmakī, and so on. Paragraphs: $ 0 6 10 17 22 27 36 #
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Please segment these sentences into coherent paragraphs: 0. and the underlying tendency to conceit should not be said to be either abandoned or unabandoned. 1. When anyone’s underlying tendency to lust is abandoned, is his underlying tendency to conceit abandoned too? There is none. 2. Or when anyone’s underlying tendency to conceit is abandoned, is his underlying tendency to lust abandoned too? 3. When anyone’s underlying tendency to conceit is abandoned, his underlying tendency to lust and his underlying tendency to aversion should not be said to be either abandoned or unabandoned. 4. When anyone’s underlying tendency to lust is abandoned, is his underlying tendency to ignorance abandoned too? There is none. 5. Or when anyone’s underlying tendency to ignorance is abandoned, is his underlying tendency to lust abandoned too? 6. When an Arahant’s underlying tendency to ignorance is abandoned in the fine-material and immaterial dhammas, his underlying tendency to conceit is abandoned too. 7. and the underlying tendency to lust for sensual desires and the underlying tendency to aversion are neither stated to be abandoned nor not abandoned. 8. In the case of that person, in the sense-desire element and in two kinds of feeling, the underlying tendency to ignorance and the underlying tendency to lust for sensual desires and the underlying tendency to conceit are abandoned; but the underlying 9. In the case of that person, in painful feeling, the underlying tendency to ignorance and the underlying tendency to aversion are abandoned; but the underlying tendency to lust for sensual desires and the underlying tendency to conceit are neither sta 10. Or when someone has abandoned the underlying tendency to uncertainty, has he abandoned the underlying tendency to lust for sensual desires, the underlying tendency to aversion, the underlying tendency to conceit, and the underlying tendency to false 11. As to the fine-material and immaterial dhammas, the underlying tendency to uncertainty and the underlying tendency to views of those two persons are abandoned by the path of non-return. 12. In the case of the two persons, the underlying tendency to uncertainty and the underlying tendency to views are abandoned in the fine-material and immaterial dhammas, but the underlying tendency to conceit is not abandoned in them. The underlying ten 13. In the case of those same persons, the underlying tendency to uncertainty and the underlying tendency to views are abandoned in the sensual-desire element and in two of the feelings, but the underlying tendency to lust for sensual desires and the und 14. In the case of those same persons, the underlying tendency to uncertainty and the underlying tendency to views are abandoned in painful feeling, but the underlying tendency to resentment is not abandoned in them. The underlying tendency to lust for s 15. for him the underlying tendency to uncertainty and the underlying tendency to views have been abandoned there, but not the underlying tendency to conceit. 16. The underlying tendency to lust and the underlying tendency to aversion are not to be spoken of as either abandoned or not abandoned. 17. For that same person in the sense-desire element and in two kinds of feeling the underlying tendency to uncertainty and the underlying tendency to lust have been abandoned, but not the underlying tendency to conceit. 18. The underlying tendency to aversion is not to be spoken of as either abandoned or not abandoned. For that same person in painful feeling🔽the underlying tendency to uncertainty and the underlying tendency to aversion and the underlying tendency to vie 19. the underlying tendency to uncertainty and the underlying tendency to conceit and the underlying tendency to views have been abandoned, but the underlying tendency to lust and the underlying tendency to aversion are not to be spoken of as either aban 20. and the underlying tendency to resistance should not be said to be either abandoned or unabandoned. 21. In the case of that person, in the two kinds of feeling in the sense-desire element, the underlying tendency to uncertainty, the underlying tendency to lust for existence, and the underlying tendency to conceit 22. are abandoned; but the underlying tendency to resistance should not be said to be either abandoned or unabandoned. 23. In the case of that person, in painful feeling, the underlying tendency to uncertainty, the underlying tendency to resistance, and the underlying tendency to false view are abandoned; but the underlying tendency to lust for sensual desire and the und 24. In the case of one in whom the underlying tendency to lust for sensual desire, the underlying tendency to resistance, the underlying tendency to conceit, the underlying tendency to false view, and the underlying tendency to uncertainty are abandoned, 25. Or, when the underlying tendency to existence is abandoned in any given person in regard to any given realm, has the underlying tendency to lust for sensual desires, the underlying tendency to resentment, the underlying tendency to conceit, the under 26. In an Arahant in the fine-material and immaterial realms the underlying tendency to existence and the underlying tendency to conceit and the underlying tendency to views and the underlying tendency to uncertainty have been abandoned, but it cannot be 27. When the underlying tendency to lust for sensual desires and the underlying tendency to resentment and the underlying tendency to conceit and the underlying tendency to views and the underlying tendency to uncertainty have been abandoned in any given 28. Or, when the underlying tendency to ignorance has been abandoned in any given person in regard to any given realm, have the underlying tendency to lust for sensual desires and the underlying tendency to resentment and the underlying tendency to conce 29. In one who is an Arahant, in the fine-material and immaterial dhammas, ignorance-proclivity and conceit-proclivity and false- view-proclivity and doubt-proclivity are abandoned, 30. but it cannot be said that lust-for-existence-proclivity and hostility-proclivity are either abandoned or not abandoned. 31. In the fine-material and immaterial dhammas of that same person, ignorance-proclivity and lust-for-existence-proclivity and conceit-proclivity and false-view-proclivity and doubt-proclivity are abandoned, 32. but it cannot be said that hostility-proclivity is either abandoned or not abandoned. 33. In the painful feeling of that same person, ignorance-proclivity and hostility-proclivity and false-view-proclivity and doubt-proclivity are abandoned, 34. but it cannot be said that lust-for-existence-proclivity and conceit-proclivity are either abandoned or not abandoned.🔽In the two pleasant feelings of that same person, ignorance-proclivity and lust-for-existence-proclivity and conceit-proclivity and 35. When anyone has abandoned the underlying tendency to lust for sensual desires, the underlying tendency to aversion, the underlying tendency to conceit, the underlying tendency to views, the underlying tendency to doubt, and the underlying tendency to 36. Or when anyone has abandoned the underlying tendency to ignorance in any given realm, has he also abandoned the underlying tendency to lust for sensual desires, the underlying tendency to aversion, the underlying tendency to conceit, the underlying t 37. In the case of one who is an Arahant, in the fine-material and immaterial realms he has abandoned the underlying tendency to ignorance, the underlying tendency to conceit, the underlying tendency to views, the underlying tendency to doubt, and the un 38. In the case of that same person, in the sense-desire element and in two of the three kinds of feeling, he has abandoned the underlying tendency to ignorance, the underlying tendency to lust for sensual desires, the underlying tendency to conceit, the 39. and the underlying tendency to uncertainty are abandoned, but it cannot be said that the underlying tendency to resentment and the underlying tendency to lust for being are either abandoned or unabandoned. Paragraphs: $ 1 11 24 29 35 #
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Please segment these sentences into coherent paragraphs: 0. As for the faculty of sorrow, 1. in the stage of mental consciousness, oppression is called sorrow. 2. Because sorrow can give rise to anger, it is called a faculty. 3. As for the faculty of joy, 4. in the stage of mental consciousness, delight is called joy. 5. Because it can give rise to the fetter of craving, 6. it is called a faculty.🔽As for the faculty of equanimity, 7. in the stage of the six consciousnesses, the mind that is indifferent to the middle is called equanimity. 8. Because it abandons the previous four feelings, 9. it is called equanimity. 10. Because it can give rise to the fetter of delusion, 11. The eyes are called roots. 12. If in the pure, joy, pleasure, and equanimity, 13. Can give rise to pure dharmas. 14. Therefore, they are called roots. 15. As for the faculty of faith, 16. Determination towards an object, 17. Is called faith. 18. Faith can give rise to the path. 19. Therefore, it is called the faculty of faith. 20. As for the faculty of zeal, 21. Cultivating the mind in the Dharma, 22. Is called zeal. 23. The essence of zeal reaching the highest, 24. Is called progress. 25. The roots are explained the same as before.🔽As for the faculty of mindfulness, 26. Guarding the object is called mindfulness. 27. The roots are explained the same as before. 28. As for the faculty of concentration, 29. Abiding in the object without disturbance, 30. Is called concentration. 31. The roots are explained the same as before. 32. As for the faculty of wisdom, 33. Contemplating and penetrating the dharmas, 34. Is called wisdom. 35. The roots are explained the same as before. 36. It is asked: 37. The distinctions of wholesome dharmas are immeasurable. 38. For what meaning are these five specifically spoken of, 39. And called faculties? Paragraphs: $ 0 3 6 11 15 20 25 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. After that, it is the extreme of the non-substantial. 1. There are three other types of progress: progress, middling progress, and progress to all places. 2. After that, the very culmination of existence is form. 3. It is free from attachment. 4. The two other aspects of the phenomenon of seeing are calm and physical perception. 5. After that, they will be able to bear the consequences of their arhats. 6. After him, he attained the twenty-second state of naturally awakened state. 7. The first action is to obtain the instructions, and the first action is to obtain the instructions, and the first action is to obtain the instructions, and the second action is to obtain the instructions, the first action is to obtain the instruction 8. The nature of heat and so on. 9. The four thoughts are the basis of the four concepts. 10. The king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king 11. He is superior to the disciples and the disciples. 12. This is the first of the three lines. 13. The bodhisattvas attainment of the perfection of learning and so forth is in accord with the aspect of liberation, and the root of virtue, characterized by faith and so forth, is definitely in accord with the realization of the four truths. 14. The four aspects of the Buddhas teaching are the four types of virtue that arise from mundane meditation: the root of virtue called warmth; the subsequent one called peak; the subsequent one called endurance; and the subsequent one called sublime Dha 15. The special nature of the object of observation is that the individual, such as the bodhisattva, the dependent arya, and so forth, are described as being small, medium, and great. 16. The antidote to the view of phenomena is that one is completely absorbed in the form of non-attachment, and so on, and in the nature of the cause for realizing the three vehicles, and in the characteristic of a spiritual teacher who is skilled in mea 17. The four concepts of grasping and grasping, which are to be eliminated by seeing and meditating, are explained in the following way: they are superior to the warmth of the śrāvaka and so on. 18. The root of virtue is the heat of these. 19. The Sūtra says: The four truths of the nature of things, such as the characteristic of form, are the object of observation; the antidote to the view of the self is the entrance into the form of impermanence and so on; and the realization of one's own 20. It is because it is free from concepts and without the four concepts. 21. The bodhisattvas definitive aspects are as follows. 22. Some are caused by the power of skillful means. 23. Some say that it is through the effects. 24. Some say that it is by nature. 25. Some say that it is through the nature of phenomena. 26. As it is possible, they focus on the four truths. 27. As before, it is said that the four truths are observed by other aspects. 28. In brief, it is said that the text is merely a liberation, but it is not elaborate. 29. This is because it is only a different set of assumptions. 30. Therefore, I will not refute anything based on another vehicle. 31. What is the difference between the object and its aspect? 32. Therefore, the seven verses on the period between the object and the purity are explained. 33. The object of meditation is impermanence. 34. The one who is supported by the truth is the one who is supported by the truth. 35. The three vehicles are the cause for attaining the cessation of attachment and so forth. 36. Form is unconditioned, unestablished, and untenable. 37. The focus of the lesser one is the sixteen aspects of impermanence and so on, which are based on the four truths of suffering and so on. 38. This is the refutation of attachment to the truth of suffering, and so on. 39. Heat and so on are the essential causes for attaining realization in the three vehicles. Paragraphs: $ 0 9 13 19 26 31 37 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Sūtra on Loyalty and Sincerity 1. Translated by Tripiṭaka Master Dharmanandin of the Eastern Jin 2. Hears this sort of... Once the Buddha was at Jetavana Anāthapiṇḍada-ārāma in the country of Śrāvastī. At that time, 3. the bodhisattvas, the four types of disciples, devas, nāgas, spirits, emperors, ministers, and the people gathered daily to listen to the sūtras. 4. The bhikṣu named Maudgalyāyana on the Buddha's right side had wondrous spiritual powers and wisdom like empty space. He transformed according to the times and practiced skillful means and wisdom together. He universally saved the multitudes as numero 5. The Buddha told Maudgalyāyana: 6. There is a great country eight thousand li from here, located on the border. 7. They have not seen the utmost spirituality of the Three Jewels, and rarely hear of the Tathāgata, the Arhat, the Perfectly Enlightened One's wondrous and pure transformative teachings. They practice inverted and various wrong ways, taking them to be 8. The king and his ministers served the five hundred Brahmins, each with the five supernatural powers, able to move mountains and stop the flow, and transform their bodies. 9. There was a large mountain in the country, blocking the people's path, and the whole country suffered from it. 10. The king, considering the mountain a hardship for the people, told the Brahmins in detail. 11. The Brahmins replied: 12. We will remove the harm for the people ourselves. The king need not worry. 13. They then sat around the mountain, each concentrating their minds, using the power of the Way and meditation to make the mountain rise and move. 14. The Buddha told Maudgalyāyana: 15. Go to that country and manifest the spiritual transformations of the Way, liberate the Brahmins, and save their ruler and people, causing them to distance themselves from the three evil paths and forever dwell in the hall of blessings. 16. Maudgalyāyana accepted the teaching, and following the Buddha's majestic spiritual power, he emitted light along the road, blocking out the sunlight, and suspended in the sky above the mountain peak. The mountain did not move. 17. The Brahmins were startled and said: 18. This mountain has already risen, who is stopping it? 19. The sun is also without light, there must be a reason for this! 20. Among them, the wise one used concentration to observe the minds of all the disciples, who was the impure one causing the mountain not to move? 21. He saw that all their minds were pure with the Way, the glory of the country and the jeweled colors did not defile their minds. 22. He looked up and saw a śramaṇa on the mountain. 23. The brāhmans all said: 24. This must be the doing of a disciple of Gautama. 25. The brāhmans called out: 26. The king ordered us to remove the people's troubles, why are you obstructing us? 27. Maudgalyāyana replied: 28. I am suspended in the air, who is obstructing your mountain? 29. The brāhmans exhausted their spiritual power three times, wanting to move the mountain, the mountain sank down three times, and finally became flat ground. 30. The brāhmans looked at each other and said: 31. The one with clear understanding and profound moral virtue is our teacher. 32. They all straightened their robes, bowed their heads in respect, and respectfully said: 33. We wish to become your disciples and be shown the ultimate sage. 34. Maudgalyāyana replied: 35. If you wish to leave the darkness and go to the light, that is good! 36. I have a revered teacher named the unsurpassed, perfectly enlightened one, the god above all gods, who is omniscient. 37. You should follow me to where the Buddha is. 38. The brahmins said: 39. Is the Buddha's guidance any different from your teacher's? Paragraphs: $ 0 2 5 14 16 27 34 #
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Please segment these sentences into coherent paragraphs: 0. A. In Indian language, 1. The Kuru-kula-sa-da? 2. In Tibetan, 3. The method of accomplishing the guru. 4. I bow down to the guru. 5. Meditate on the extreme of emptiness as before. 6. From the letter to the sun, meditate on the letter har and the collection of delightful activities. 7. In a single instant, the Blessed One said, Ma-ru-ku-la! 8. The eight hands. 9. He is red in color, with eight petals of red lotuses, and is surrounded by a sun-like vajra. 10. The one who lives in the palace of the fatherless. 11. The first two hands seal the victory over the three worlds. 12. The remaining hands were made of hooks, bow-loads in front of the ears, and the seal of the supreme giver. 13. The remaining left hands hold a bow, a bow, and a lotus. 14. The meditation is to be endowed with all ornaments. 15. The eastern petals are the most excellent. 16. The liberation that is established in the petals of the gods. 17. The victorious ones are liberated on the western petal. 18. The leaves of the northern forest are the ears of the gods. 19. The leaves of the Mighty One are the same. 20. The leaves of the fire are not to be found anywhere else. 21. The blade of the truthless is the luminosity of a lamp. 22. On the petals of the winds, one should meditate on the white lotus. 23. All these were red in color and were the crowns of the five tathāgatas. 24. He was a Vajra-turned-turned-tön. 25. He holds a gift seal with his hands and a bow that fills his ears. 26. He holds a bow and an owl in his left hand. 27. At the eastern gate is Vajra-Karma, a woman with a red face, a red face, and a crown. 28. He holds a pair of hands with a fist and a hook. 29. He holds a vajra bell and a bell in his left and right hands. 30. In the southern gate was a yellow crown, which was the most unusual. 31. The two hands held a staff and a hook. 32. His left and right hands hold a bell and a bell. 33. On the western gate is a single-colored woman with black hair and a curved upper body. 34. The mouth is bound by a chain. 35. The crown of the head is adorned with infinite light. 36. He held a vajra and a hook in his hands. 37. In the hands of G-yon, there is a bell and a bell. 38. The one who is holding the crown. 39. At the northern gate is Vajradhara, a green, and a golden, meaningful, auspicious one, seated on a crown. Paragraphs: $ 0 4 7 11 15 24 27 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. The dispelling of grounds for doubt, of doubts, of grounds for doubt, is 1. the dispelling of grounds for doubt. 2. This is the analysis. 3. By whom were these five verses composed? The explanation is: by the Elder Buddhaghosa. Not only the five verses, but also the words of the Elder’s own composition, and the words of others, are spoken by him. 4. In the method of connection, 5. ‘A single word may be a compound, a sentence, or a word with a prefix. 6. And that is connected with whatever it is, even if it is far away. 7. Then the nearness of the dissimilar is not a reason.🔽When there is difference, the various actions are as appropriate. 8. But the singleness of action is always hidden by the multiplicity of words. 9. The word has a conventional meaning, because of the many ways of expressing the highest truth. 10. It is said to be conventional because of the difference in the way it is understood. 11. The application of a word should be made after considering all three characteristics, as well as the nature of the word. For the nature of the meaning should conform to the application of the word, not the application of the word to the nature of the 12. But teachers, living in different countries, speak according to the usage of their own country.🔽Here, according to the usage of the Sihala country, the method of speaking should be 13. stated. As it is said in the Sihala language and enters the hearts of the noble sons, so it should be said. 14. How? If the first is the nominative case, the second, the accusative case with its distinguishing mark, should be said first. 15. The verb should be said first. The accusative case with its distinguishing mark should be said second. If 16. the first word with its distinguishing mark is the accusative case, that and its distinguishing mark should be said third as the nominative case. 17. That should be said as the verb. 18. But the line is: 19. ‘By the method of the case endings, by gender, by the reason, by the state, by the time, 20. Words are divided; not just by the words alone.’ 21. And: ‘The case ending that looks for another state, with the initial sa, is the agent, 22. and the condition, the six elements, the means of accomplishment, and the accomplishment.🔽The word element is a word for an action, the word condition is a word for a means of accomplishment, 23. and the word for that is the gender, the case-ending is the indicator of the means of accomplishment. 24. And after discerning the three characteristics, the analysis of each word should be stated. 25. But the analysis of the words is this: 26. For the word element is a cause, and the word condition is an effect, 27. and the word iti is used for the knowledge of the two. 28. In every sentence the word for an action and the word iti are, 29. and the word iti shows the cause of the arising of the action. 30. And after discerning the beginning and the characteristics, it should be stated. 31. This method of combining words and sentences, which we have stated, is helpful in every way and should be learned and discerned by the sons of good families. 32. From here on we will explain only what is not clear from the words and the form. 33. The thoroughfares, the cross-roads, the three-forked roads, and the open spaces are well laid out. The thoroughfares are called “roads.” 34. The cross-roads are called “squares.” The three-forked roads are called “roads.” The open spaces are called “squares.” 35. This is said in the Abhidhamma Commentary:🔽“Roads, streets, and thoroughfares are called ‘roads.’ 36. A road that is not blocked is called a ‘thoroughfare.’ A blocked road is called a ‘square.’ 37. A cross-roads, a road, a square, and an open space are called ‘squares.’“ 38. It is furnished with various kinds of shops, such as those of silk, cotton, etc. The silk is expensive.🔽The silk is either produced in the country of Kāsi or it is produced in the country of Koṭumbara. The cotton is produced in the country of Koṭumba 39. refers to linen, cotton, woolen, jute, and hempen cloth. The linen is a kind of cloth that is similar to silk. Paragraphs: $ 0 3 4 11 12 18 22 25 31 33 35 38 #
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Please segment these sentences into coherent paragraphs: 0. He is thought of as if he were watering them. Here the caesura is fixed🔽in the second foot.🔽The word “gold from the Jambu River” has four syllables. Here “Jambu” is the first part, and “river” is the second. 1. Here the caesura is in the middle of a word with several syllables, both at the beginning and at the end.🔽But in “waters” there is no middle of a word with several syllables, both at the beginning and at the end, 2. so the caesura is at the end. This is the counter-example. 3. Here, because the caesura is obvious in the second foot, in the middle of that word the examples and counter-examples 4. and the example of the opposite of what is desired, such as “I pay homage to him” .🔽🔽The Tathāgata is all directions 5. and the example and the counter-example are respectively “I pay homage to him who … ” and “I pay homage to him who has a complexion like the colour of gold. ”🔽The Blessed One, who is the Tathāgata, pours out, as it were, or sprinkles, all the directi 6. with streams of the colour of gold, with the colour of gold. The word “as it were” is a figure of speech. I pay homage with my head to him who has a complexion like the colour of gold, the Tathāgata. Herein, “the colour of gold” 7. is a single syllable too few because it stands with the two syllables “ca” and “mī” omitted, and it is not deficient in two syllables at the end because it has the two syllables “ka” and “ra.”🔽So the vowel-change of the first and last syllables is no 8. This is the counter-example. Herein, the difference in the number of syllables should be understood as being due to the words. The colour of gold is like the colour of gold. 9. The analysis is as follows: “He who has a complexion like the colour of gold.”🔽The first part is like a sandhi, 10. and the case-ending is as if omitted; 11. But otherwise the vowel, etc., of the first syllable of the second word is as if it were the vowel, etc., of the final syllable of the first word. 12. “Saro” etc. When there is elision of the case-ending, and when the sandhi has been made, the vowel of the final syllable of the first word is as if it were the vowel of the first syllable of the second word. 13. Although there is no difference in the number of syllables, 14. the intention is that there is no break in the elision made from that. But otherwise, when there is elision of the case-ending, 15. and when the sandhi has been made, if the vowel of the final syllable of the first word is otherwise, in another way, it is as if it were the vowel of the first syllable of the second word. 16. The meaning is that it is as if it were the vowel of the first syllable of the second word. The intention is that there is no break in the elision made without the case-ending. 17. There, in that elision, the vowel, etc., of the first syllable is as if it were the vowel, etc., of the final syllable of the first word. 18. The meaning is that it is as if it were the vowel of the first syllable of the second word. The intention is that there is no break in the elision made without the elision of the vowel, etc., of the first syllable. 19. Now, showing that there is no breach of the line of syllables even in the case of the contradiction mentioned above, he said “saro” , etc.🔽When there is sandhi after the elision of the case-ending, the syllable “s” is like the end of the preceding wo 20. Otherwise, when the sandhi is made after the elision of the case-ending, it is otherwise. The syllable “s” which is like the end of the first word 21. is like the initial syllable of the second word. Therein, when the line is made like the “ya” of “yāde” , etc., and the “i” of “ivaṇṇ” , etc., the “ka” of “kattabba” , etc., and the “ra” of “yakārā” , etc., 22. it is like the initial syllable of the second word. The intention is that even when the syllable “s” which is like the end of the first word is omitted, and even when the “i” of “ivaṇṇ” , etc., which is like the initial syllable of the second word is 23. And the initial letters, etc., are always dependent on the preceding word, 24. And the prefixes are always connected, as if they were the initial letters of another word. 25. The initial letters, etc., are the initial letters, etc., of the particles such as ca, etc., which are always, i.e., continuously, dependent on, i.e., connected with, the preceding word. 26. They are as if they were the end, i.e., the members, of that word. The meaning is that they are to be construed as if they were placed at the end of that word. 27. The prefixes are always connected, i.e., are always associated, with the following word, i.e., the word that follows. The word tu is used to exclude. 28. The prefixes are as if they were the initial letters of another word. The meaning is that they are to be construed as if they were placed at the beginning of the following word, leaving out the preceding word. 29. . “The initial letters, etc.”: The initial letters, etc., of the particles such as ca, etc., are always, i.e., continuously, dependent on, i.e., connected with, the preceding word.🔽They are as if they were the end, i.e., the members, of that word. Th 30. The prefixes, however, are as if they were the initial letters of another word. The meaning is that they are to be construed as if they were placed at the beginning of the following word, leaving out the preceding word. 31. and so on, and the feet come and put them inside. The meaning intended is: “The cessation of the succession of the parts of the foot.” 32. The analysis is: “The words beginning with ‘co’ and so on, and the word ‘yesa,’ and the word ‘sita,’ and the words beginning with ‘po’ and so on, 33. are always connected.” And here the words beginning with ‘ca’ and ‘ka’ are included because they are known as the qualities of that . 34. An example for all: 35. “All bow their heads to him, the Tathāgata who has passed beyond all similes; 36. For the simile of the world’s end does not apply to him.”🔽“I always revere that lord of sages, whose wisdom and loving kindness 37. spreads without limit.” 38. Everywhere: in the beginning, in the middle, and at the end. The meaning of the words in the two stanzas beginning with “Nameta” is clear. 39. But the meaning intended is this: “Since he has attained the world’s end, he has passed beyond all similes; since his wisdom and loving kindness spread in the world as if without limit, Paragraphs: $ 0 3 9 19 29 34 #
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Please segment these sentences into coherent paragraphs: 0. Reciting with one’s own words the meaning of the recitation, one should meditate on oneself as the lord of the vajra jewel family, the noble Ākāśagarbha, for as long as one manifests, such as one month, and so on. 1. Then, having meditated and practiced for about a half month, 2. one becomes Ākāśagarbha. 3. In the same way, one should understand how to accomplish the other powers by following the previously explained procedure. 4. When one has practiced in this way and has not yet accomplished the essence, then it is not that one has not accomplished it. 5. Even though one has not accomplished it, one will perform this activity.🔽“For the attainment of all consecrations, the vajra gem sprout.” 6. Thus, having performed the yoga of Ākāśagarbha, 7. one should form the Ākāśagarbha vajra gem mudra that arises from the vajra palm, 8. join the two middle fingers, form the tips, and, reciting the knowledge mantra, place it on the forehead. 9. Imagine that one is empowered by the nature of Ākāśagarbha. 10. By this means, one will obtain all empowerments.🔽For obtaining all wealth, with the top of the victory banner of the vajra jewel. 11. Thus, having performed the yoga of Ākāśagarbha, form the just-explained vajra jewel mudra. 12. Uniting the vajra palms hollow, with the two ring fingers side by side and touching at the tips, and the two little fingers extended and separated, this is the top of the victory banner of the vajra jewel.🔽Forming this, recite the vidyā and imagine t 13. By this means, one will obtain all wealth. 14. This is the great vajra gem seal: bind the vajra gem, and with the two middle fingers make a gem. 15. Binding this, perform the yoga of noble Ākāśagarbha as before. 16. Reciting the awareness, imagine that you obtain the desired wealth. 17. By this, all wishes will be fulfilled.🔽For obtaining a great treasure, with the vajra gem under the earth seal. 18. Performing the yoga of noble Ākāśagarbha, bind the vajra gem, and with the two little fingers crossed make a point. Recite the awareness. 19. This is the earth-under-the-feet mudra of the great jewel vajra. Having bound this, mentally take the treasure and raise it up. 20. By this, one will obtain a great treasure. 21. “Having obtained the vajra empowerment” means having obtained the sign of the jewel, and so on. 22. The Bhagavat Ākāśagarbha is called “the one who has obtained the first vajra.” 23. How does one obtain that? 24. “By the earth-under-the-feet mudra of the great jewel vajra.” 25. Thus, having performed the yoga of Ākāśagarbha, bind the great jewel vajra. 26. Having done this as if digging under the earth, this is the earth-under-the-feet mudra of the great jewel vajra. 27. Having bound this, one should meditate on emptiness, and imagine in front of oneself the first vajra, which is marked with a jewel like a reflection, and so forth, which are bestowed by Noble Ākāśagarbha. 28. By this, one will obtain the vajra empowerment.🔽“Having obtained the vajra empowerment” means 29. having obtained the empowerment conferred by the crown of the vajra jewel. 30. How does one obtain that? 31. It is said, “by the great vajra garland.” 32. Having bound the vajra binding, one should make a jewel with the two index fingers. This is the great vajra garland. Having bound this, with the thought of requesting the empowerment conferred by Noble Ākāśagarbha, the Bhagavān is in front. 33. One should imagine that one is striving to bestow initiation, and in this way one will obtain the initiation of the Great Vajra Rosary. 34. One who has obtained the initiation of a great bodhisattva means one who has obtained the initiation of the noble great bodhisattva Ākāśagarbha. 35. One who has obtained the initiation of a great bodhisattva. 36. How is that? 37. With the great vajra jewel rosary, means that one should bind the vajra binding, and with the three fingers—the thumb, index, and middle fingers—make three jewel-gems, and above the forehead, head, and both ears, one should bestow initiation upon one 38. This is the great vajra jewel rosary. 39. Having bound this, one should imagine the Blessed One in front, with the yoga of Akashagarbha, and then one should take the empowerment. Paragraphs: $ 0 6 11 18 25 32 37 #
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Please segment these sentences into coherent paragraphs: 0. They have no body, even though they engage in the conduct and thoughts of all sentient beings. 1. Their wisdom is such that their faculties are matured for quickly understanding the way of that wisdom. 2. They have a long view. 3. They are always and continuously diligent in virtuous qualities. 4. They are intent on the essence of awakening. 5. They engage in the practice of virtuous generosity. 6. They blaze without appropriation. 7. They are blessed by all the buddhas. 8. They tame all the māras. 9. They satisfy all sentient beings. 10. They see the wisdom of omniscience. 11. They realize all meanings. 12. all dharmas are of one taste, and all means are perfectly grasped. 13. Son of noble family, 14. because the perfection of wisdom has gone beyond existence and is immeasurable, 15. it is called the perfection of wisdom. 16. Because it has gone beyond all signs, all objects, and all mental activity of sentient beings, it is called the perfection of wisdom. 17. Its wisdom is twofold: 18. What are the two? 19. They are as follows: 20. the purity of the characteristic of nonattachment 21. and the purity of the characteristic of unobstructed wisdom. 22. These are the two purities. 23. Moreover, there are two further purities: 24. What are the two? 25. purity of object and purity of view. 26. These are the two purities. 27. His wisdom is all-pervading, 28. it pervades all beings, 29. and it pervades all things. 30. His wisdom does not create the conditions for any passions, 31. but it does create the conditions for all the stages of rebirth. 32. His wisdom is not fixed, 33. but it is fixed on all objects and on the object of omniscience. 34. His wisdom is free from extremes 35. and it does not dwell in the middle. 36. His wisdom is the domain of unobstructed vision in the ten directions. 37. It is the attainment of the unobstructed because it sees the emergence. 38. His wisdom is the forerunner in knowing and realizing all dharmas. 39. His wisdom is endowed with all the meanings of the Dharma, but it is not endowed, Paragraphs: $ 0 13 17 27 37 #
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Please segment these sentences into coherent paragraphs: 0. Good man! 1. As I said above, whether one encounters or does not encounter, up to whether one meets or does not meet, one will not be able to give rise to [the mind of enlightenment]. 2. According to Baoying, 3. It answers the first difficulty. 4. Sengzong said: 5. First, it raises the three kinds of sick people, but this is not yet an answer. 6. Baoying said: 7. First, explaining the third type of person who is determined to leave, this person has planted causes for a long time and can go towards the Buddha by themselves, not needing to hear the Dharma. 8. As I explained above, if they encounter good friends, buddhas, and bodhisattvas, why is it so? Because their life has ended. 9. Commentary: 10. Answers the second and third difficulties. 11. Seng Zong said: 12. Answers the second difficulty. 13. The difficulty says: 14. Whether they encounter or do not encounter, they are all unable to give rise to, and this person will attain bodhi. 15. The answer now says: 16. When icchantikas cut off wholesome roots, when they subsequently give rise to wholesome [roots], they are no longer icchantikas. 17. This person, whether encountered or not, is both not apart from the icchantika mind, therefore it is said to be incurable, not that the future nature is cut off. 18. Bao Liang said: 19. Answers the second difficulty. 20. It says that if icchantikas have buddha-nature and are determined not to leave, this is also not good. 21. The meaning of the Buddha's answer is: 22. When I said that those who cannot leave are speaking only at the time of the mind of icchantika, I did not say that even after abandoning the mind of icchantika, they still cannot leave. 23. Even though there is buddha-nature when one has not yet abandoned the state of icchantika, it is not good; 24. if one abandons this mind later, one is no longer an icchantika, so why can one not leave? 25. Good man! 26. Icchantika means faith and ti means incomplete, because one lacks all good dharmas, one is called an icchantika. 27. Seng Liang says: 28. This answers the fourth difficulty. 29. Seng Zong says: 30. This answers the third difficulty. 31. The difficulty says: 32. If one does not cut off the Buddha Dharma, why say one cuts off good roots? 33. The answer now says:🔽Icchantika means faith and ti means incomplete. 34. Because faith is incomplete, one is called an icchantika. 35. How can one be called an icchantika because of lacking the buddha-nature of a teacher? 36. Bao Liang says: 37. Next, it answers the third difficulty. 38. The difficulty says: 39. If icchantikas have buddha-nature, why are they called those who have severed wholesome roots? Paragraphs: $ 0 2 4 6 9 11 13 18 25 27 29 36 #
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Please segment these sentences into coherent paragraphs: 0. Subhūti, because craving and space are inexhaustible, 1. bodhisattva great beings should accomplish the perfection of wisdom. 2. Subhūti, because grasping and space are inexhaustible, 3. bodhisattva great beings should accomplish the perfection of wisdom. 4. Subhūti, because becoming and space are inexhaustible, 5. bodhisattva great beings should accomplish the perfection of wisdom. 6. Subhūti, because birth and space are inexhaustible, 7. Bodhisattva great beings should accomplish the perfection of wisdom. 8. Subhūti, because old age and death, sorrow, lamentation, pain, unhappiness, and agitation are inexhaustible, 9. bodhisattva great beings should accomplish the perfection of wisdom. 10. Subhūti, bodhisattva great beings should accomplish the perfection of wisdom in that way. 11. Subhūti, this perfection of wisdom 12. is the view of dependent origination and the view of the abandonment of beginning and end for bodhisattva great beings. 13. This is the unshared quality of a bodhisattva great being who is seated at the site of awakening. 14. By viewing dependent origination in this way, 15. they will attain the wisdom of omniscience. 16. “Subhūti, any bodhisattva great being who practices the perfection of wisdom and views dependent origination in this way, as inexhaustible like space, will not remain on the śrāvaka level 17. or the pratyekabuddha level, 18. but will remain in unsurpassed, perfect, complete awakening. 19. Son of a good family, 20. “Son of a good family, if any bodhisattva great being turns back, 21. it is because they do not rely on keeping in mind the perfection of wisdom. 22. Subhūti, 23. because of that, bodhisattva great beings practicing the perfection of wisdom 24. do not know how to see dependent origination and how to accomplish it by means of the non-exhaustion that is like space. 25. “Subhūti, those persons in the Bodhisattva Vehicle who turn back 26. do so because they do not rely on this skillful means. 27. They turn back from unsurpassed, perfect, complete awakening.” 28. Subhūti, those bodhisattva great beings who do not turn back from unsurpassed, perfect, complete awakening 29. do not turn back from unsurpassed, perfect, complete awakening because they rely on this perfection of wisdom and are skilled in means. 30. In that way, 31. bodhisattva great beings practicing the perfection of wisdom 32. should look at the perfection of wisdom, 33. should actualize it,🔽actualizing it as inexhaustible like space. 34. Subhūti, bodhisattva great beings who look at dependent origination in that way 35. do not see any phenomenon arising without a cause. 36. He does not see any phenomenon that is stopped or permanent. 37. He does not see any phenomenon that is a self, 38. or a being, or a soul, or a man, or a human, or a human being, or a person, or an individual, or an agent, or one who feels, or one who makes another feel, or one who causes, or one who makes another cause, 39. or one who perceives, or one who makes another perceive, or one who knows, or one who makes another know, or one who sees, or one who makes another see, or one who is permanent or impermanent, or one who is suffering or happy, or one who is a self or Paragraphs: $ 0 11 19 28 34 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Ārya-vidyutprabhā-paripṛcchā-nāma-mahāyāna-sūtra 2. In Tibetan: 3. The Noble Great Vehicle Sūtra The Questions of Vidyutprabhā 4. Fascicle One 5. Homage to all the Buddhas and Bodhisattvas! 6. Thus have I heard at one time, 7. the Blessed One was dwelling on Vulture Peak Mountain in Rājagṛha, 8. together with a great assembly of monks, all of whom were endowed with excellent qualities and roared the lion's roar, and with five hundred great bodhisattva mahāsattvas. 9. All of them had attained dhāraṇī, 10. had unobstructed eloquence, 11. They had attained acceptance of the fact that phenomena are unborn. 12. They were irreversible. 13. They were endowed with meditative absorption. 14. They were skilled in the superknowledges. 15. They had realized the way of the minds and thoughts of sentient beings. 16. They were the bodhisattvas Sūryaketu, Bodhyarṣabha, Candraketu, Samantāloka, Candrarāja, Suviśuddha, 17. the bodhisattva Vairocana, the bodhisattva Siṃhamati, the bodhisattva Ratnâgutoṣṇīṣa, the bodhisattva Sarvārthasiddha, the bodhisattva Pūrvāparāntayukta,🔽the bodhisattva Praṇidhāna, the bodhisattva Samudita-caryā, the bodhisattva Śūnyatāmati, the bod 18. and 19. the bodhisattva Victorious in Battle, the bodhisattva Conduct of the Mind, the bodhisattva Lightning Holder, the bodhisattva Victorious Eloquence, the bodhisattva Lion’s Roar,🔽the bodhisattva Excellent Melody, the bodhisattva Awakener, the bodhisattv 20. These bodhisattva great beings were the principal ones. 21. He was also accompanied by the lord of the gods Śakra, the four great kings, the king of the Brahmās who is the lord of the Sahā world system, and an immeasurable retinue of gods, nāgas, yakṣas, gandharvas, 22. asuras, garuḍas, kinnaras, mahoragas, and so forth. 23. At that time, the bodhisattva called O Vajra saw that the great assembly had gathered in complete peace and purity. He rose from his seat, draped his upper robe over one shoulder,🔽and knelt on his right knee. 24. With palms joined, he bowed toward the Blessed One and said: 25. “Bhagavān,🔽I have a few doubts 26. that I would like to ask about now. 27. May the Tathāgata listen with compassion and grant me permission.🔽” 28. Then the Bhagavān said to the bodhisattva Vidyuddatta, 29. “The Tathāgata, the Arhat, the Perfectly Awakened One gives you permission. 30. Ask whatever you wish, and I will teach you the answers.” 31. Then the bodhisattva Vidyuddatta said to the Bhagavān: 32. “Bhagavān, 33. if a bodhisattva possesses what kind of Dharma, 34. will he be able to fulfill the wishes of all sentient beings,🔽and 35. they will not be tainted by faults; and with skillful means, they will guide those beings in accordance with their faculties and natures.🔽After their bodies have disintegrated, they will not fall into the lower realms, and they will certainly realize 36. Without moving from the dharmadhātu, they will travel to all the buddha realms.🔽They will never be separated from the sight of the Tathāgata’s rūpakāya. 37. Although they will abide in the three liberations, they will not enter into absorption, but in accordance with the aspirations of beings, they will manifest the form of a tathāgata. 38. They will purify the array of the buddha realm and quickly attain unsurpassed, perfect, complete awakening in one instant.” 39. Then the bodhisattva mahāsattva Vidyuddatta Paragraphs: $ 0 2 4 6 9 16 21 23 25 28 31 39 #
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Please segment these sentences into coherent paragraphs: 0. The self-group is the self-group because others are the disciples of the Blessed One. 1. The path is not the path, but it is the path that leads to ruin. 2. It is like a place where a person falls. 3. The meaning of the term wheel of existence is that one enters and attains the causes of error. 4. Now, I will examine cyclic existence. 5. The mind is pure. 6. The Buddha said, I have no doubt that you will be able to do this. 7. The wise do not investigate what is the mind that is engaged in. 8. Why are these things? 9. They are the cause of the cessation of samsara. 10. The Buddha said, I have abandoned samsara. 11. They all have the same mind. 12. Therefore, it is impossible for a scholar to analyze the mind without any difference. 13. This is how it will be explained. 14. There is no mind that does not wish to abandon cyclic existence in either of the two vehicles. 15. This is because it is taught that samsara is involved in the analysis of birth, destruction, and so forth. 16. The word continuum is used to refer to the continuum. 17. Continuity is the continuity of the uninterrupted moment and the continuity of the other. 18. The meaning of the word impermanence is as follows. 19. What else is there? 20. It is the nature of beginninglessness and endlessness. 21. The Buddha said, I have no doubt that you will be able to do this. 22. The absence of beginning is the absence of beginning. 23. When the beginning has come into being, the cause will cease. 24. If it were without a cause, it would either always exist or never exist. 25. It is the nature of the infinite, because it does not meditate on the selflessness of phenomena. 26. What is this nature? What is this nature? 27. The wise who follow the Mahayana are called entered by the mind. 28. Now, through the analysis of birth and death, one examines samsara. 29. The word variety is used to refer to the various types of variety. 30. The sound of the various kinds of sounds is the number of the wheels. 31. If one investigates from where these varieties come from and where they will all perish, one will say that ones habitual tendencies are called the seeds. 32. Therefore, the seeds of the habitual tendencies that are present in the consciousness of the ground of the universe produce and produce various kinds of things. 33. Is it not the same as the consciousness of the subject, and is it not the case that the consciousness of the basis of the subject is not clearly realized? 34. How do we understand that? 35. Sleep is the name of the person who is sleeping. 36. For example, sleep, excitement, and forgetfulness, and similarly, the state of nonconceptuality and the state of degeneration. 37. The seeds of the same sequence are definitely established, since the consciousnesses of the desirable ones cease and appear again. 38. The sound of all seeds is the basis of all consciousness. 39. The thirty verses state: Paragraphs: $ 0 4 8 13 18 28 35 #
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Please segment these sentences into coherent paragraphs: 0. This is the third detailed explanation of the Tathagatas body, which is the nature of the elements and the source. 1. Then, the tathāgatas should be shown the ten levels, such as the location of the body. 2. What are the roots of the nine-branched tree? 3. He dwells in the nine gates. 4. The tenth of the bhaga is the bhaga. 5. These are the great and supreme. 6. The first is to begin from the place where it is separated. 7. The wheel of the letter Ham is fixed. 8. Thirty-two days and nights. 9. The bodhisattvas are the uppermost. 10. The essence of the object is explained as the essence of the object. 11. The inner and outer are in harmony. 12. The eight yoginīs, the dakinis, and the yoginīs. 13. The same is true of the earth. 14. What is the one who lives in the lower realms? 15. All these are excellent. 16. The other places are divided into different categories. 17. The wheel of body, speech, and mind is there. 18. The ten levels of the abodes and so forth are divided into twenty-four. 19. The nature of the place is the nature of the place. 20. The two are divided into two groups. 21. In all the places, there is joy. 22. These are the same as the following. 23. The body is the form of the body, the sense organ, and so forth. 24. It is the abode of the bodhisattvas. 25. The aggregates are the special ones. 26. It is the abode of all buddhas. 27. The Buddha himself descended. 28. The Buddha, the bodhisattva, 29. The thirty-two bodhisattvas. 30. What is the matter with this? 31. At that time, the Buddha and his sons were in the presence of the Buddha. 32. The Buddha himself is attained. 33. The Buddha dwells in his own body. 34. There is nothing else. 35. The Buddha is different from the body. 36. The body is a body that is ignorant. 37. The place, its location, and its location. 38. The fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields, the fields 39. This is the nearest place. Paragraphs: $ 0 6 14 18 24 31 37 #
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Please segment these sentences into coherent paragraphs: 0. The purity of the great love is the purity of passion. 1. Thus,🔽the purity of passion and the purity of the great love are indivisible—they cannot be separated, they cannot be differentiated. 2. The purity of passion is the purity of the great compassion. 3. The purity of the great compassion is the purity of passion. 4. Thus, 5. The purity of passion and the purity of great compassion are indivisible. 6. They are not two, nor are they divided. 7. The purity of passion is the purity of the distinct qualities of the Buddha. 8. The purity of the distinct qualities of the Buddha is the purity of passion. 9. Thus, 10. the purity of passion and the purity of the distinct qualities of the Buddha are indivisible. 11. They are not two, nor are they divided.🔽The purity of passion is the purity of the knowledge of all phenomena. 12. The purity of the knowledge of all phenomena is the purity of passion. 13. Thus, 14. The purification of desire and the purification of the knowledge of all aspects are indivisible. 15. They are not two, nor are they divided. 16. The purification of desire is the purification of the knowledge of the aspects of the path. 17. The purification of the knowledge of the aspects of the path is the purification of desire. 18. Thus, 19. the purification of desire and the purification of the knowledge of the aspects of the path are indivisible. 20. They are not two, nor are they divided. 21. The purification of desire is the purification of the knowledge of all aspects. 22. The purification of the knowledge of all aspects is the purification of desire. 23. Thus, 24. The purification of attachment and the purification of the knowledge of all aspects are indivisible. 25. They are not two, nor are they divided. 26. Perfection of Wisdom in One Hundred Thousand Lines 27. Volume 88 28. The purification of form is the purification of aversion. 29. The purification of aversion is the purification of form. 30. Thus, 31. the purification of aversion and the purification of form are indivisible. 32. They are not two, nor are they divided. 33. The purification of sensation is the purification of aversion. 34. The purification of aversion is the purification of sensation. 35. Thus, 36. the purification of aversion and the purification of sensation are indivisible.🔽They are not two, nor are they divided. 37. They are not two, nor are they divided. 38. “ Hatred being pure, perception is pure. 39. Perception being pure, hatred is pure. Paragraphs: $ 0 11 26 28 38 #
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Please segment these sentences into coherent paragraphs: 0. And is it possible to specify a difference between them?” 1. “Legal issues and resolutions are disassociated, not associated. 2. And it is possible to specify a difference between them.” 3. “You shouldn’t say that.” 4. “Legal issues” and “settlements” are related terms, not unrelated terms. 5. But it’s not possible to specify a distinction between them. 6. Why is that? 7. Hasn’t this been said by the Buddha: 8. “Monks, there are four kinds of legal issues and seven principles for settling them.🔽Legal issues are settled by means of the principles for settling them, and the principles for settling them are applied to legal issues. 9. In this way, these things are related terms, not unrelated terms. 10. But it’s not possible to specify a distinction between them.”🔽The sixteenth section on related terms is finished. 11. 17. The section on “in accordance with the Monastic Law” 12. How many principles for settling legal issues are there for settling a legal issue arising from a dispute?🔽How many principles for settling legal issues are there for settling a legal issue arising from an accusation?🔽How many principles for settling 13. How many principles for settling legal issues are there for settling a legal issue arising from business? 14. There are two principles for settling legal issues arising from a dispute: 15. And by resolution face-to-face and by majority decision. 16. A legal issue arising from an accusation is settled by four principles for settling: 17. By resolution face-to-face, by resolution through recollection, by resolution because of past insanity, and by further penalty. 18. A legal issue arising from an offense is settled by three principles for settling: 19. By resolution face-to-face, by acting according to what has been admitted, and by covering over as if with grass. 20. A legal issue arising from business is settled by one principle for settling: 21. By resolution face-to-face. 22. How many principles for settling are there for a legal issue arising from a dispute and a legal issue arising from an accusation? 23. A legal issue arising from a dispute and a legal issue arising from an accusation are settled by five principles for settling: 24. By resolution face-to-face, by majority decision, by resolution through recollection, by resolution because of past insanity, and by further penalty. 25. How many principles for settling are there for a legal issue arising from a dispute and a legal issue arising from an offense? 26. A legal issue arising from a dispute and a legal issue arising from an offense are settled by four principles for settling: 27. resolution face-to-face, majority decision, acting according to what has been admitted, and covering over as if with grass. 28. How many principles for settling are there for a legal issue arising from a dispute and a legal issue arising from business? 29. There are two principles for settling: 30. resolution face-to-face and majority decision.🔽How many principles for settling are there for a legal issue arising from an accusation and a legal issue arising from an offense? 31. There are six principles for settling: 32. resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, further penalty, and covering over as if with grass. 33. How many principles for settling are there for a legal issue arising from an accusation and a legal issue arising from business? 34. There are four principles for settling: 35. resolution face-to-face, resolution through recollection, resolution because of past insanity, and further penalty. 36. And how many principles for settling are there for legal issues arising from an offense and legal issues arising from business? 37. There are three principles for settling legal issues arising from an offense and legal issues arising from business: 38. resolution face-to-face, acting according to what’s been admitted, and covering over as if with grass. 39. And how many principles for settling are there for legal issues arising from disputes, legal issues arising from accusations, and legal issues arising from offenses? Paragraphs: $ 1 3 7 11 14 22 29 36 #
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Please segment these sentences into coherent paragraphs: 0. Or they are “wholesome” because they should be “chosen” by means of the “kusala” .🔽Or they are “wholesome” because they “cut off” the defilements of the hand-span region, which is called “kusala” .🔽Or they are “wholesome” because they “go” and “affli 1. Or they are “wholesome” because they are “produced by skill” .🔽There is nothing to be said about the meaning of the words in the case of the “great fruitions.” 2. The distinction of feeling should be stated according to the object. 3. For they are associated respectively with joy and equanimity in regard to desirable and desirable-neutral objects. 4. The difference in the combination should be stated according to the kamma and according to the javanas. For those born through strong kamma 5. The difference in association should be stated according to kamma and according to impulsion. For those born of strong kamma are associated with knowledge. Those born of weak kamma are dissociated from knowledge. But sometimes, when they occur in the 6. Some teachers have stated the difference in formation according to kamma too. Those born of kamma that is not a condition for the formation of the rebirth-linking consciousness are unformed. Those born of kamma that is a condition for the formation o 7. Those that occur by apprehending objects that have arisen by themselves through the power of kamma without any intervention of choice are called “unprompted.”🔽Those that occur in the cognitive series of the prompted impulsions that have the same obje 8. Here too the word “and” has the meaning of “or.” Thus it combines them according to the distinction of the fivefold and sixfold classes of objects, according to time, place, continuity, etc.🔽But since these do not occur making generosity, etc., or bo 9. they do not increase by way of the bases of meritorious activity or by way of the masteries of kamma. 10. But in the Vibhaṅga it is said: 11. “These do not occur by way of the door of kamma because they do not originate volition. And they do not occur by way of kamma because they are not of the nature of kamma result” . This should be examined. 12. And the development of the profitable is stated in the first part of this sutta only by way of the kinds of action, not by way of the doors of action.🔽And the development of the profitable is stated in the first part of this sutta only by way of the 13. But in the commentary it is said that the kinds of action, the courses of action, and the bases for making merit, which are found in the profitable of the sense sphere, are not found here.🔽Why is that? Because they do not generate intimation, because 14. That is so. 15. But there the kinds of action that do not generate intimation are not found here is said in order to show that there is no division of action into bodily action, verbal action, and mental action. 16. The courses of action that are not states with resultant nature are not found here is said in order to show that there is no division of the courses of action into ten kinds. 17. But here, without taking the courses of action among the profitable, only the development of the profitable is taken, divided into the three kinds of action by way of the doors of action. And that is said🔽to generate intimation, 18. But it is established by this very fact that they do not occur by means of the three doors of action as does the profitable. And although it might be said that the unprofitable is extended by means of the tenfold division of unprofitable kamma-paths 19. And although it might be said that it is extended by means of the tenfold division of unprofitable kamma-paths as the profitable is by means of the tenfold division of profitable kamma-paths, still it should be said that even so it does not occur by 20. And although it might be said that it is extended by means of the tenfold division of unprofitable kamma-paths as the profitable is by means of the tenfold division of profitable kamma-paths, still it should be said that even so it does not occur by 21. And although it might be said that it is extended by 22. “The kinds of resultant consciousness” and “the kinds of functional consciousness” are mentioned in order to show the difference in the meaning of the words “wholesome” and “resultant” and “functional.”🔽Therefore the former is included in the brief s 23. The words “and so on” should be understood as showing the difference in the meaning of the words “wholesome,” “resultant,” and “functional.” 24. But in the Vibhāvinī,🔽it is said that the words “and so on” should be construed here according to the Sutta passage, “One sees a stone or a stump standing still or moving.” 25. This is not correct. For in the Sutta passage, it is proper to say that a stone or a stump does not move; 26. but here it is not proper to say that a wholesome consciousness does not arise. 27. By the difference in the associated mental factors. By the difference in the associated states: by the difference in the associated states that is, by the difference in the associated states that is established by the difference in the groups of cond 28. and have various meanings. 29. By this the impossibility of the objection 30. that the knowledge-formations are not differentiated by themselves, and that the mind is not differentiated by the differentiation of the knowledge-formations, is established by implication. 31. Here is the construction of the argument: “The sense-sphere profitable resultant and functional feeling, with the difference in the associated feeling, knowledge, and formations, are respectively six, twelve, and twenty-four kinds.” And here: 32. These are eightfold by the difference In feeling, knowledge, and formations; 33. They are twenty-fourfold by the difference In profitable, resultant, and functional. 34. It should be stated. For in that case the meaning is clear. It is combined with the verse of inclusion above, namely, with the verse, “The profitable, the unprofitable, the indeterminate, too, is said. “ 35. “Sense-desire” , etc., are the verse of inclusion for all kinds of sense-desire consciousness. Herein, the sense-desire is that in the sense-desire plane.🔽The resultant kinds of consciousness are twenty-three in all, according to whether they are wit 36. The profitable and unprofitable kinds of consciousness are twenty, 37. and the functional kinds of consciousness are eleven, according to whether they are with root-cause or without root-cause. Thus🔽in all there are fifty-four. This is how the construction should be understood. 38. The word “all” here is a demonstrative pronoun.🔽There are fifty-four in all according to the treatment in the Dhammasanganī, 39. and there are fifty-four in all according to the treatment in the Vibhaṅga. Paragraphs: $ 0 4 8 10 12 15 18 22 27 31 35 38 #
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Please segment these sentences into coherent paragraphs: 0. As the Mahāyānasaṃgraha says, there are three kinds of form:🔽First, discriminated form, which is the imagined nature. 1. Second, categorized form, which is the dependent nature. 2. Third, dharmatā form, which is the perfected nature. 3. Because the three kinds of non-nature eliminate the three natures of form, it says not abiding in form, up to not abiding in neither not form. 4. One says: 5. Dharmatā true suchness is apart from the four propositions and beyond the hundred negations. 6. As for not abiding in form, etc., if fully stated, it should say not abiding in form, not abiding in what is not form, not abiding in what is both form and not form, not abiding in what is neither form nor not form. Because of abbreviation, the third 7. Sutra: 8. Up to not non-abiding. 9. Explanation: 10. Second, it gives a general explanation of the four aggregates. 11. As for not abiding in non-abiding, it is for the sake of abbreviation, taking the latter to include the former. 12. Sutra: 13. Why is it so? 14. Explanation: 15. Third, it raises a question. 16. There are two explanations for this. 17. One says: 18. Isn't suchness all of one essence? Why give separate explanations of the suchness of the various aggregates? 19. One says: 20. Since there is ultimate truth, why not abide in it? 21. Sutra: 22. The suchness of what is neither form nor not form. 23. Explanation: 24. Fourth, it provides an explanation. 25. There are also two explanations: 26. First, explaining the previous question, it says that non-form suchness is not the same as non-non-form suchness. Three phrases should be explained, but due to brevity, only two are mentioned. 27. Second, explaining the later question, it says that suchness means the meaning of emptiness, which is the true nature. Since emptiness has no abode, it is said to be non-abiding. 28. Sutra: 29. Because of worldly truth, because of the reality of the nature of all arising. 30. Explanation: 31. Below this, the second is based on the conventional to transform sentient beings. 32. Within this, there are two parts: 33. First, clarifying that due to two conditions, one sees the sentient beings to be transformed. Later, from up to, it clarifies that there are sentient beings who can be transformed. 34. In the former, there are three parts: 35. First, it says because of worldly truth and because of the three fabrications. These bring up the two causes. 36. As for because of worldly truth, some say: 37. There are three kinds of worldly truth. 38. First, the truth of form, with the nature of the four elements; 39. Second, the truth of mind, with the nature of the realm of consciousness; Paragraphs: $ 0 7 13 22 28 31 36 # a lion; second, in order to test one's own strength; third, in order to purify the dwelling place; fourth, in order for the cubs to know the location; fifth, in order for the herd to be f 28. All birds and beasts hear the lion's roar, the aquatic creatures sink to the depths, the land-dwelling creatures hide in their lairs, the flying ones fall down, and the great fragrant elephants run in fear and lose their dung. 29. Good men! 30. Like that wild fox, even if it chases the lion for a hundred years, it can never make the lion's roar. 31. If a lion cub reaches three years old, it can roar like a lion king. 32. Good man! 33. The Tathagata's perfect enlightenment has wisdom as its fangs and claws, the four bases of supernatural powers as its feet, the six perfections as its body, the ten powers as its strength, and great compassion as its tail. Abiding in the pure cave of 34. He destroys the armies of Mara, displays the ten powers to the multitudes, opens up the Buddha's abode, and becomes a refuge for those of wrong views. 35. He comforts those who are frightened by birth and death, awakens those beings who are asleep in ignorance, causes those who practice evil to repent, and reveals the path to all beings with wrong views. 36. In order to let them know that the six masters are not the lion's roar, in order to destroy the arrogance of Pūraṇa and others, in order to cause the two vehicles to give rise to a sense of remorse, in order to teach the bodhisattvas of the five abod 37. in order to cause those sentient beings to destroy their arrogance, he yawns; 38. in order to cause sentient beings to give rise to good dharmas, he looks in the four directions; 39. in order to cause sentient beings to attain the four unobstructed [abilities], he stands on all fours; Paragraphs: $ 0 2 12 14 17 22 25 29 33 #
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Please segment these sentences into coherent paragraphs: 0. 42. Record of the Axiom Mirror, Scroll 42🔽 1. Collected Works of Chan Master Zhizhuo Yan Shou, Abbot of Yongming Temple of the Sun of Wisdom 2. The great vehicle of perfect and sudden enlightenment is beyond both consciousness and wisdom. Why then do you speak of conditioned arising and discuss 3. cause and effect? 4. Answer: 5. The sutra says: 6. Deeply believe in the Great Vehicle, 7. Do not slander cause and effect. 8. It also says: 9. Deeply enter into conditioned arising, 10. Cut off all wrong views. 11. The purport of consciousness only 12. Does not go beyond cause and effect. 13. The characteristic of the correct cause 14. Is that because of the transformation of consciousness, 15. All dharmas are able to arise. 16. Taking consciousness as the cause. 17. The characteristic of the correct effect 18. Is that because of the seeds of consciousness, 19. The essence of the dharmas that are discriminated is born as the effect, 20. As well as the effects of the different stages such as the ripening of karma. 21. For this reason, from the Buddhas above 22. To sentient beings below, 23. They are all included within cause and effect. 24. How can one deny it and fall into the nets of wrong views? 25. It is only because all non-Buddhists 26. Do not understand conditioned arising, 27. And only cling to spontaneity. 28. Denying cause and effect. 29. The two vehicles have narrow eyes. 30. They only realize biased emptiness. 31. Extinguishing wisdom and burning the body. 32. Far from cause and effect. 33. Worldly karmic bonds. 34. Ignorant. 35. Ordinary beings. 36. Burned by the fire of the five desires. 37. Clinging to cause and effect. 38. All become crazy understandings. 39. Not understanding the perfect and eternal. Paragraphs: $ 0 4 5 11 16 18 21 25 29 33 #
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Please segment these sentences into coherent paragraphs: 0. In the fourth illusory wisdom turning skill knowledge friend, the first three are understandable. 1. Fourth, below at that time the youth said, demonstrating one's own Dharma realm. There are three parts: 2. First, stating the name and essence; second, manifesting the function; third, concluding one's own part. 3. First, the name Skillfully Turning Various Arts refers to the worldly skills and arts that are known and understood, which are writing and so forth. 4. Skillfully turning refers to the skillful wisdom that is able to know. Skillful means skillful, and turning means transforming. Using skillful wisdom to transform worldly arts and skills into supramundane prajñā, thus it is named. 5. It takes the wisdom of skillful means as its essence. 6. Second, below I always, clarifying the function. There are three parts: 7. First, generally mentioning the root; second, below when chanting the syllable a, specifically manifesting the forty-two gates. 8. When chanting the syllable a for the first time, entering the gate of prajñā is called awe-inspiring and so forth. The Sanskrit term for awe-inspiring is adhama, therefore, when chanting the worldly syllable a, one immediately turns and enters the aw 9. This is difficult because one obtains the other. 10. The other gates are all mostly like this, the explanation can be understood by analogy. 11. Third, good sons and below concludes the many gates. 12. The term fundamental syllable has two meanings: 13. First, these syllables are all the fundamental syllables within worldly syllables, therefore, by relying on them to enter the gate of prajñā, it is said to be foremost, the principle is actually immeasurable; 14. Second, these syllables are the fundamental basis, relying on them to manifest the Dharma gate of prajñā. 15. Third, I only and below concludes one's own part. 16. Fifth, like the bodhisattvas and below looks up to the superior progress, which is in two parts: 17. First, generally indicating the chapter on the two stages of penetrating the worldly and the supramundane. 18. Second, explaining the two gates separately. First, clarifying the worldly dharmas has ten gates: 19. First, knowing letters. Previously it was about this land, but this is about different lands, so it is what is inferred. 20. Second, knowing medical treatment; 21. Third, distinguishing precious treasures; 22. Fourth, the characteristics of dwelling places; 23. Fifth, observing heaven and earth; 24. Sixth, being able to characterize people; 25. Seventh, understanding the sounds of animals; 26. Eighth, distinguishing clouds and mists; 27. Ninth, knowing abundant virtues; 28. Tenth, recognizing safety and danger. 29. Thus and below concludes the worldly dharmas, all of which manifest prajñā here, not just the letters, knowing this is the inference. 30. The various positions that Sudhana has sought above, in these worldly dharmas, are all discarded, causing them all to become the dharma gate of prajñā, because it is very difficult, therefore it is shown. 31. Second, and moreover below explains the supramundane dharmas. 32. First, generally giving the known dharmas, namely explaining the name and revealing the essence. 33. As for following and practicing, it clarifies the meaning of expounding the Dharma. 34. Second, the wisdom enters and below clarifies the profound realization of the knower, thus there is no fault. 35. I should and below concludes the non-division. 36. In the fifth gate of illusory wisdom without reliance, the initial encouragement to cultivate within the Dharma, the one named Bhadrapāla, this means perfect, referring to the perfect endowment of virtues and the inexhaustible giving birth, thus usin 37. Moreover, because of the gentle and compliant surpassing of other positions, it is called excellent. 38. The second and third can be understood. 39. Fourth, he replied and below demonstrates his own Dharma realm. Paragraphs: $ 0 3 6 12 16 18 29 32 36 #
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Please segment these sentences into coherent paragraphs: 0. The discipline is the difficult-to-tame ones who possess qualities such as faith and harm the Three Jewels, and the tame ones are sentient beings free from faults such as attachment. 1. The engagement is up to the Bhagavan spoke of faults for the sake of engaging in reality. 2. Similarly, the four vajra rites of approach, etc., in connection with the creation stage, are by the process of the four vajras, through the creation stage. 3. All powers are the common body of the five transcendent lords. 4. The creation stage and the cultivation of the practice taught by the Lord are for the sake of accomplishing one's own goal. 5. This is the text of the connection. 6. The intention of the chapter sequence is one's own goal. 7. That is the three beginning with the first union. 8. The master, for the disciples who have entered the mind mandala, etc., should explain the mandala and so forth. 9. The conduct is the vows and so on, the connection is the empowerment conferred by the union of method and wisdom preceded by the conferral of the knowledge empowerment, the scripture is the words of the reality of the mandala, and the perfect master 10. The disciples who are fully ripened by the Guhyasamaja ritual are the ones to be trained. 11. The perfect benefit of others is explained. 12. The purpose of the purpose should be explained. 13. The good conduct is the possession of the vows. The initiation is the attainment of the consecration. The greatness of self is the realization of the state of Vajradhara by the stages of hearing, etc. 14. The complete liberation of the Buddhas and Bodhisattvas, who are of sharp, middling, and dull faculties, is the purification of passion, etc., and the making of them into clear light, which is the purpose. 15. The accomplishment is the wisdom, etc. The wisdom is the emptiness which has the characteristic of the selflessness of the person and of things. 16. The means is the great compassion. 17. Their union is the ultimate yoga of the Bhagavān abiding on the thirteenth stage of Vajradhara. 18. The extensive explanation is as follows: Wisdom is the knowledge of the emptiness of all non-entities. 19. It is the supreme wisdom because it is the wisdom of the ultimate. 20. Similarly, method is the characteristic of entities. 21. It is a synonym for the nature of compassion. 22. It is the completion stage. 23. Alternatively, wisdom is the vision of oneself as like the cloudless sky through the cultivation of the three doors of liberation, such as emptiness, and so on. 24. Method is the accomplishment of the body through the door of the collection of the seed, and so on. 25. Their union is the consecration of the body, and so on, and the praise. 26. That will be explained. 27. The cultivation of non-entity is wisdom, i.e., emptiness. 28. The method is the characteristic of entity, i.e., the observation of the body of the deity which is capable of working for the welfare of living beings. 29. The meaning is that the welfare of living beings will be accomplished by that. 30. That is the application of the sense organs, the supreme king of mandalas, and the supreme king of actions. 31. Alternatively, wisdom is the five channels of desire, such as the parasol channel, in the middle of the seventy-two thousand channels. 32. The method is the bodhicitta that moves within them. 33. Their union is the single taste in the middle. 34. The entity is the channels that serve as the basis of great bliss, i.e., wisdom. 35. The method is the characteristic of entities that serves as the cause for the generation of all beings. 36. It is the reason for the state of Great Vajradhara. 37. It is the meaning of what is called “awakened mind.” 38. That is the stage of development. 39. Wisdom is the nature of supreme wisdom, the seed of the tathāgatas. Paragraphs: $ 0 6 10 13 18 27 31 #
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