text
stringlengths 123
8.73k
|
|---|
Please segment these sentences into coherent paragraphs: 0. Here, mental recitation is also divided into two kinds. 1. It is with signs and without signs. 2. The characteristics that will be explained below are the nature of the words of samādhi. 3. The characteristics taught in the lines beginning “The word that is extremely subtle and without breath” should be known as the recitation with signs. 4. The characteristics of mental recitation other than that are free from characteristics. 5. It should be understood from the explanation that arises from the yoga of the perfection of wisdom.🔽The recitation of words is also known to be of four kinds, due to the differences in the four kinds of families. 6. The recitation of words is also known to be of four kinds, due to the differences in the four kinds of families, such as the Tathagata family, and so forth.🔽The recitation of those words is also known to be of four kinds, due to the differences in th 7. The four kinds of families are 8. the four kinds of families, such as the Tathagata family, and so forth. 9. The four kinds of words are the four kinds of vajra recitations, and so forth. 10. The four kinds are the four kinds of families and the four kinds of their recitations, which are taught as being differentiated. 11. There are four kinds of verbal expression. 12. What are they? 13. In response to this question, the root text states, “The Tathāgata family, etc.” 14. The tip of the tongue moves slightly. 15. The teeth and lips are joined. 16. All conceptual thoughts are accomplished. 17. The vajra word is soundless. 18. The meaning of this passage is as follows. 19. When you are abiding in your deity’s great seal and are pleasing the deity through the recitation,🔽the teeth and lips are joined. 20. The upper and lower lips are joined.🔽The tip of the tongue moves slightly. 21. The recitation is done without the sound of the mantra. This is called the “vajra word.” 22. Since this is the esoteric instruction for all conceptual thoughts, it is taught that “all conceptual thoughts are accomplished.” 23. The meaning of the term “conceptualization” is for the sake of those who think, “What is the object of knowledge?” 24. “ All conceptualizations” here refers to the various deities belonging to all the buddha families, such as the Buddha, Vajradhara, and so on. 25. This is stated in the lines beginning with: 26. “The Buddha” refers to 27. the tathāgatas such as Amitābha and so on. 28. “ Vajradhara” refers to 29. Vajrasattva and so on, the jñānasattvas of that family. 30. “ The various deities belonging to all the buddha families” refers to🔽all the deities included in the four families. 31. This is called “conceptualization.” 32. Why is this? 33. It is because they accomplish the welfare of sentient beings. 34. The Tathāgata and the deities of the Tathāgata family 35. all abide in the state of great non-conceptuality, having completely abandoned [all conceptual thoughts]. 36. [However,] in order to benefit sentient beings who are drowning in the depths of saṃsāra 37. and in order to fulfill their wishes,🔽all buddhas manifest and appear in the form of their body, speech, and mind, such as in the form of mantras and mudrās. 38. Therefore, it is called “imagination.” 39. The meaning of this teaching is also stated in the tantra itself:🔽There, the non-conceptual is the lord of conceptuality, Paragraphs: $ 0 5 7 11 14 19 23 26 30 34 39 #
|
Please segment these sentences into coherent paragraphs: 0. Some are patient with those who are unknown but not with those who are known. 1. The bodhisattva is not like this. 2. At all times and in all places, he always gives rise to a mind of patience. 3. This is called the bodhisattva's patience without fixed location. 4. What is called the bodhisattva's patience everywhere? 5. Some people are patient with their parents, teachers, husbands, wives, sons, daughters, the elderly, the young, those within and without, but 6. they are not patient with others. 7. Bodhisattvas' patience is not like this.🔽Patience arises from parents, 8. and patience arises from untouchables in the same way. 9. This is called bodhisattvas' cultivation of patience everywhere. 10. What is called bodhisattvas' patience that is not for the sake of anything?🔽Patience does not arise for the sake of things. 11. Patience does not arise for the sake of profit. 12. Patience does not arise for the sake of fear. 13. Patience does not arise for the sake of receiving others' kindness.🔽Patience does not arise for the sake of close friendship. 14. Patience does not arise for the sake of shame. 15. Bodhisattvas always cultivate patience. 16. This is called bodhisattvas' patience that is not for the sake of anything. 17. What is called bodhisattvas' patience that does not oppress? 18. If the causes and conditions of anger have not yet arisen due to afflictions, it is not called patience. 19. If one encounters the causes and conditions of anger, 20. such as being beaten, struck with a knife or stick, kicked with hands and feet, or scolded with harsh words, 21. if the mind remains unmoved in such situations, that is called patience. 22. If someone comes to a bodhisattva and arouses anger, the bodhisattva is patient with that. 23. Not giving rise to anger is also patience. 24. This is called the bodhisattva's patience of non-oppression. 25. What is called the bodhisattva's patience of compassion? 26. At that time, the bodhisattva, 27. whether as a king or equal to a king, has meritorious deeds. 28. For the sake of suffering beings, he becomes their parent. 29. When those suffering beings come to scold, insult, and disturb him, 30. the bodhisattva does not give rise to anger because he is the lord. 31. These beings I should rescue and always protect. 32. How could he give rise to anger? 33. Therefore, I now have compassion and do not give rise to anger. 34. This is called the bodhisattva's patience of compassion. 35. What is called the bodhisattva's patience of vows? 36. The bodhisattva, 37. previously in front of the buddhas, has made the lion's roar and made vows, saying, 38. I will become a buddha and in all birth and death, in the mud, I will rescue all suffering beings. 39. I now wish to rescue and should not be angry at them.🔽Here is the corrected and aligned text: Paragraphs: $ 0 4 10 17 25 35 #
|
Please segment these sentences into coherent paragraphs: 0. and all the karmas of the adepts. 1. These are called the remaining wholesome karmas. 2. Those who say the wholesome volitions associated with all uninterrupted paths are the fourth wholesome karma, 3. They say that all uninterrupted paths are excluded. 4. The remaining uncontaminated preparatory, liberation, and enhanced paths associated with the wisdom of training, 5. and the karma that accompanies the wisdom of training, 6. as well as all the karma of the adepts, 7. are called the remaining uncontaminated karma. 8. Those who say that all the wisdom of training is the fourth [type of karma], 9. they say that the karma that accompanies the wisdom of training, 10. all the karma of the adepts, 11. are called the remaining uncontaminated karma. 12. Those who explain it in this way, 13. they say that the first [type of karma] excludes the wholesome karma bound to the formless realm. 14. It refers to all the wholesome karma bound to the formless realm. 15. As for excluding the indeterminate karma, 16. it refers to the indeterminate karma bound to the three realms. 17. By this principle, the three types of karma completely include the karma of training, the karma of no-more-training, and the karma of neither-training-nor-no-more-training. 18. The four types of karma only include the karma of training and the karma of neither-training-nor-no-more-training. 19. The three types of karma completely include the karma bound to the desire realm, the form realm, and the formless realm. 20. The four types of karma only include the karma bound to the desire realm and the form realm. 21. The three kinds of karma completely include good, bad, and indeterminate karma. 22. The four kinds of karma only include good and bad karma. 23. The three kinds of karma completely include karma that is to be eliminated by insight, karma that is to be eliminated by cultivation, and karma that is not to be eliminated. 24. The four kinds of karma only include one part of the three kinds.🔽The three kinds of karma completely include contaminated and uncontaminated karma. 25. Defiled and undefiled karma.🔽Karma with retribution and karma without retribution.🔽Associated and unassociated karma. 26. Karma with concomitant and karma without concomitant. 27. Indicated and unindicated karma. 28. The four kinds of karma only include a small part of the two kinds of karma. 29. Such categories should all be explained in detail. 30. Therefore it is said that the three include the four. 31. The four do not include the three. 32. What is not included? 33. It refers to excluding the wholesome volition that can eliminate karma. 34. The rest of the uncontaminated karma. 35. The wholesome karma bound to the formless realm. 36. All indeterminate karma. 37. The three kinds of karma refer to bodily, verbal, and mental karma. There are also three kinds of karma: 38. Karma that produces results in the present life. 39. Karma that produces results in the next life. Paragraphs: $ 0 4 8 12 15 17 24 37 #re of delusion being mutually dependent? 38. Is it not related to the meaning of wisdom and cessation based on practice?🔽Is the cause of enlightenment of the nature of the nature of enlightenment not the essence of wisdom? 39. Is the dependent origination of the cause of enlightenment not the essence of cessation? Paragraphs: $ 0 9 20 29 38 #
|
Please segment these sentences into coherent paragraphs: 0. This is also unreasonable, because that treatise itself says: 1. Some say that atoms do not obstruct each other in space. 2. This tenet is mistaken, because it contradicts the holy teachings that say that atoms have resistance. Why do they say that the two kinds of atoms are both partless, and that they do not occupy different places? 3. Also, they say that for this very reason, it is admitted that they are said to be non-separated in the same place, and they also say that the smallest amount of five atoms are in the same place without obstructing each other. 4. This is all unreasonable. 5. If it is admitted that five atoms are in the same place, what obstructs hundreds of thousands of koṭis from being admitted as being in the same place? 6. In this way, one atom would contain all existing atoms, and the world would then be only one atom in size. 7. Or it should not be admitted that the smallest amount of five atoms are in the same place without obstructing each other, because the place where many atoms gather is wide. Therefore, it should be admitted that atoms have parts. 8. Perhaps the atoms do not touch each other, but are not separated. If this is so, then not a single atom can exist alone without aggregating. 9. As has already been explained, therefore, in all aggregates, all exist as appropriate. For this reason, it is said that they are not separated, not that they are not separated by being in the same place. However, because they have no parts, the meani 10. If this is so, how can the body faculty and the tangible object be said to touch each other? 11. It has already been established that atoms do not touch each other. The meaning of the ability to touch and that which is touched should now be considered together. 12. If it is said that in our school, the ability to touch and that which is touched are already accepted as touching each other, what else is there to consider? 13. Only you should consider this meaning. 14. This is unreasonable, because in this meaning, the school that accepts touching should be the same as that which considers it. 15. If the nose and tongue touch their own object atoms, why is it not accepted that these faculties and objects are able to touch each other? 16. If you do not admit that the two contacts touch their objects, and you call them contacts because they are like the body faculty, then this is also the case with the other two faculties. 17. Or else, there would be contact among the non-material dharmas, because of the contact of the three. 18. Therefore, we should investigate together the meaning of contact as taught in the scriptures. 19. I previously said that because the object and faculty are born in close proximity, they are able to contact and are called contacts with objects. Now, the two contacts should be established in the same way, because they are extremely close. 20. Aren't the nose, tongue, and body faculties all contacts with objects, because there is no difference? Then the two contacts should be common to the nose and tongue faculties, and the contacted object should also include smells and tastes. 21. This is also unreasonable, because although they are the same in being close, there are distinctions among them. 22. Just as the eyelids, although called close, are not without distinctions among them. 23. The eyelids, etc., are not called “reaching” in the same way, and they do not cause all to reach without distinction, because the eyelids, the counting sticks, the medicine, and the cataracts are different in degree of proximity to the eye faculty. 24. Also, just as the eye, etc., grasp non-reaching objects in the same way, there is no distinction in non-reaching objects. 25. The nose, etc., are also like this. Grasping reaching objects in the same way, there should be a distinction in reaching objects. 26. Also, smoothness, roughness, etc., are the names of what is commonly felt. In contrast to the body faculty, they are called “what can be felt.” Therefore there is no error. 27. Some say: 28. In reality there is no what can be felt and what is felt, but because it seems to exist, it is conventionally established as “what can be felt.” 29. Or one may seek further principles in this, but one should not allow the object to really touch the body faculty. 30. As explained before, the object and what has an object should be confused and disordered. Therefore one should follow this correct principle and say that the names “what can be felt” and “what is felt” arise due to causes and conditions. 31. Some other masters say: 32. Although the ultimate atoms do not touch each other, there is no error in saying that the combined form touches. Sound is produced by striking, just as although the ultimate atoms have no obstruction, the combined form is not without obstruction. 33. This is unreasonable, because apart from the ultimate atoms there is no combined form. 34. If the combination touches, then the ultimate atoms must also touch. They must admit that the ultimate atoms touch each other. 35. Therefore the previous explanation is superior in principle. 36. Moreover, the Sthavira says: 37. If this touches that, then that definitely touches this. 38. Since it is established that it is touched, there is no contradiction in saying that the other touches it. 39. If it were otherwise, the ultimate atoms would not mutually hold each other and would not combine.🔽If it is said that holding is the power of the wind element, how is the wind element like a hand that holds and supports the atoms, preventing them fro Paragraphs: $ 0 1 4 8 10 15 19 27 31 36 #
|
Please segment these sentences into coherent paragraphs: 0. Answer. 1. That is, mind and mental factors. 2. Because the five meanings are equal and similar, they are said to be associated. The first is the equality of the support. 3. That is, they must have the same supporting faculty. 4. Consciousness and associated dharmas have one kind of support. 5. That is, the immediately past manas faculty. 6. The five consciousnesses and their associated dharmas each have two supports. 7. The first is the simultaneous support, which is the organ. 8. The second is the immediately past manas faculty. 9. They are all equally the support. 10. This passage wishes to include both kinds of supports, 11. so it does not specifically mention the same support. 12. The treatises say that mind and its activities have the same support. 13. This is based on their different supports. 14. Therefore it is said that the six consciousnesses and their associated dharmas each have the same support.🔽Another interpretation is that the support is the same. 15. This shows that the six consciousnesses and their associated dharmas each have the same support. 16. Therefore, the explanation of the associated cause says, 17. The word same in this passage shows that the support is the same. 18. Even though the five consciousnesses also depend on the manas faculty,🔽this passage is based on the simultaneous support. 19. The second is the same object, 20. which means that they must have the same object.🔽Sometimes they have the same object, 21. and sometimes they have different objects. 22. All are equal in terms of their objects as appropriate.🔽The treatises say that mind and mental factors have the same object. 23. This is said with reference to the case where they have a specific object in common. 24. If this were not so, then in the case of the contemplation of non-self, excluding its own associated and coexistent [mental factors], it would be universally cognized.🔽How could this be the same in terms of its object? 25. Another interpretation explains that equality of objects means 26. that the six consciousnesses and their associated mental factors each have the same object. 27. Therefore the treatises say that mind and mental factors have the same object. 28. Even though there are also cases where they have many objects in common,🔽this passage is said with reference to the case where they have a single object. 29. Third, equality of activity means 30. that mind and mental factors 31. are clear and bright in their essence and, in accordance with the object they take, each gives rise to an activity or mode of activity. 32. Sometimes they take a single dharma as object and each has a single mode of activity. 33. Sometimes they take many dharmas as objects and each has many modes of activity. 34. Whether one or many,🔽the modes of activity are each distinct. 35. All are equal in terms of their modes of activity as appropriate. 36. Because when many are present, each has many aspects, it is not said that they have the same aspect. 37. The treatises say that mind and mental factors have the same aspect. 38. This is based on the meaning of similarity in taking one object.🔽In reality, they are all different. 39. Another explanation: The same aspect means equality. Paragraphs: $ 0 2 6 14 19 25 29 39 #
|
Please segment these sentences into coherent paragraphs: 0. the one who upholds the sublime Dharma 1. is called the one who upholds the sublime Dharma. 2. Blessed One, 3. the one who upholds the sublime Dharma is not another. 4. Blessed One, 5. The one who upholds the true Dharma is the one who upholds the true Dharma. 6. Why is that? 7. Blessed One, 8. the noble sons and daughters who uphold the true Dharma 9. will, Blessed One, 10. in order to uphold the true Dharma, give up three things. 11. What are the three? 12. They are the body, life, and possessions. 13. Blessed One, 14. the noble sons and daughters who give up the body 15. will attain the body of a buddha, which is equal to the farthest reaches of saṃsāra, free from old age, sickness, and death, 16. indestructible,🔽permanent, 17. peaceful, and eternal, 18. free from death and transmigration, 19. and infinite. 20. They will attain inconceivable qualities. 21. Blessed One, 22. sons or daughters of good family who give up their lives will attain all the qualities of the Buddha’s teachings, which are beyond conceptual elaboration, are equal to the limits of saṃsāra, are free from death and transmigration, 23. are infinite, 24. are permanent, and are endowed with inconceivable qualities. 25. Blessed One, 26. sons or daughters of good family who give up their possessions will attain all the offerings of sentient beings, which are equal to the limits of saṃsāra, 27. are not shared with any other sentient being, 28. are inexhaustible, 29. are free from conceptualization, 30. are permanent, and are uninterrupted and constant. 31. and will attain inconceivable qualities. 32. Blessed One, 33. in this way, by giving up these three aspects of upholding the sublime Dharma, the sons and daughters of good family will attain these three utterly marvelous qualities. 34. and all the buddhas will give them prophecies. 35. Blessed One,🔽when the sublime Dharma is disintegrating, 36. if sons and daughters of good family 37. see that the monks, nuns, laymen, and laywomen are divided into factions, 38. that they are split into groups, 39. that they have split into factions and are arguing, Paragraphs: $ 0 2 6 8 13 21 25 32 35 #
|
Please segment these sentences into coherent paragraphs: 0. And so forth. 1. All the characteristics are the perfection of one's own and others' goals. 2. Knowing reality is knowing the view of the four classes of tantras. 3. Knowing the tantras is knowing the conduct of the four classes of tantras. 4. The characteristics of speech are the body, speech, and mind of glorious Heruka. 5. Knowing the mantra means🔽the mantra is the eleven mantras from the essence to Sumbha. 6. The characteristics of the mind are 7. being without anger and having compassion. 8. He is pure and unstained by downfalls. 9. The wise one knows the ten suchnesses.🔽He knows the yoga, knows śamatha,🔽knows the higher wisdom of insight, 10. and knows the three signs of the creation stage and the five signs of the completion stage. 11. The characteristics of the body are the five skulls that adorn the head, the six mudras from the ashes applied up to the forehead, the adornment of the curls from the arrangement of the six armor letters, the garland of bones made from a single piece 12. These sixteen characteristics of the master are illustrated. 13. accomplishment of the maṇḍala is explained. 14. Having made oneself into Śrī Heruka, 15. one should recall the glorious Heruka. 16. If it is asked how one should make oneself into Heruka, it is as explained🔽in the fifty-first chapter, generated in the manner of the fourteen realities, 17. or else, 18. the abiding, rising,🔽entering, complete perfection,🔽empowerment, consecration, 19. samādhi, and the gathering of offerings. 20. Having meditated, one should gather the wheel at the heart in four sessions and arise, having protected with the mantra of the mudra. 21. Having performed the approach of signs, numbers, and time in that way, after the ground ritual is performed, 22. the setup ritual is explained. 23. Having thus donned the armor, 24. the best should be arranged in the directions. 25. This is stated. 26. Thus means that, having performed the yoga of the five preliminaries as before in the rite of approach, and having performed the yoga of the three meditative stabilizations of the actual practice, one should perform the rite of the goddess of the ear 27. The meaning of the term one should do thus is the meaning of the term one should do thus oneself. 28. Having understood, one should don the armor means that one should don the armor at the beginning of thoroughly pacifying the obstructors. 29. Having performed the gait of the heroes and heroines, 30. By saying vajra prakaraṇa haṃ, the weapons of the vajra fence, which have the nature of being round like a wheel, are arrayed. 31. By saying svāhā vajra laṃ hūṃ, there is a vajra canopy above. 32. By saying vajra jvālā ānalāka haṃ, there is a garland of blazing fire surrounding the center, which is surrounded by a net of weapons. 33. The benefit of that armor is that it cannot be destroyed even by Śakra, lord of the gods of the Heaven of the Thirty-Three. 34. After that, having made a drop of perfume, one should perform the deity preparatory rite, and as stated in that, the vase preparatory rite, the outer and inner fire-offering preparatory rites, the bali preparatory rite, 35. and the disciple preparatory rite should be known to be supplemented from the Vajradaka. 36. The meaning of that is taught as follows: On a day of the Puṣya or Bṛhaspati lunar mansion, in a place pleasing to the mind, a yogi/nī who has obtained empowerment should place a pill of the five elixirs in the mouth and, together with a friend, 37. perform the preliminary approach. 38. Moreover, first one should consecrate the five offerings, hold the vajra and bell, put on the crown and ornaments, put on the upper and lower garments, and perform the yoga of the immeasurables, the yoga of consecration, the yoga of protection, 39. the yoga of gathering the accumulations, and the yoga of emptiness, the five preliminaries, the three kinds of meditative concentration of the main practice, the conclusion of the yoga of arising, and one should perform the approximation of signs, ti Paragraphs: $ 1 5 12 14 23 27 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. Therefore, the purity of phenomena is the nature of things. 1. They will always be happy. 2. When the darkness of ignorance is overwhelmed, 3. The child wandered in the ocean of cyclic existence. 4. It is filled with the water of thought. 5. The great ocean of cyclic existence. 6. Do not ride a boat in the Mahayana. 7. The left hand will go to the other side. 8. This is the result of ignorance. 9. Because he knows the world. 10. These are the thoughts. 11. What is the cause of this? 12. The twentieth Mahayana is the work of the five-pointed master Nāgārjuna. 13. It was translated by the Indian master Candrakīrti and the monk Śākyamuni. Paragraphs: $ 0 3 6 12 #
|
Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Mahāyāna Sūtra of the Inconceivable Secret of the Tathāgata, Scroll 1. seventeenth🔽 2. Translated by the Tripiṭaka Master, Chao-san-ta-fu Shih-kuang-lu-ch'ing-kuang-fan🔽Great Master, Bestowed Purple Śramaṇa Subject Wei-ching and others, by imperial decree 3. Chapter 19, Part 2: Furthermore, Great Lord of Secrets! 4. The Tathāgata, in all dharmas, generally speaks of four Dharma seals. 5. What are the four? 6. First, all conditioned things are impermanent, in order to destroy the notion of permanence for those ascetics, brāhmans, and long-lived devas who hold the doctrine of permanence. 7. Second, all conditioned things are suffering, in order to destroy the notion of pleasure for those devas and humans who have the notion of pleasure. 8. Third, all dharmas are without self, in order to destroy their notion of self for those non-Buddhists who hold to the notion of self. 9. Fourth, nirvāṇa is quiescent, in order to destroy their conceit for those who are conceited and give rise to seeking activities. 10. This word 'impermanent' is a synonym for ultimately having no permanent dharma. 11. This word 'suffering' is a synonym for the abandonment of craving. 12. This word 'non-self' is a synonym for the characteristic of emptiness. 13. 'Nirvana is tranquil' is a synonym for the realization of the absence of characteristics. 14. Great Lord of Secrets! 15. If bodhisattvas deeply and firmly believe and diligently practice these teachings, they will not lose the wholesome dharmas and will quickly perfect the factors of enlightenment. 16. At that time, the Four Heavenly Kings who protect the world addressed the Buddha, saying: 17. World-Honored One! 18. We four kings are all called protectors of the world. By what Dharma can we protect the world? 19. The Buddha told the Four Heavenly Kings: 20. You good people! 21. You should cultivate the practice of the true Dharma in order to protect the world. 22. The practice of the true Dharma refers to the ten wholesome deeds. 23. What are the ten? 24. First, not killing; second, being content with one's own wealth and pleasures without greed; third, not being lustful towards others' spouses; fourth, not dividing others' groups; fifth, not speaking evil words; sixth, speaking truthfully; seventh, s 25. Good people! 26. These ten good dharmas are able to protect the world. 27. There are also eight dharmas that are able to protect the world. 28. What are the eight? 29. First, being able to practice as taught; second, respecting teachers and elders everywhere; third, practicing the right path; fourth, having an upright mind; fifth, always having a gentle mind; sixth, always giving rise to a compassionate mind toward 30. Such eight dharmas are able to protect the world. 31. There are also six dharmas that can protect the world. 32. What are the six?🔽First, practicing loving physical actions, towards teachers, good and wise advisors, fellow practitioners of the precepts, and all sentient beings, one should give rise to thoughts of respect and affection. This is the first physica 33. Third, practicing loving mental actions, towards teachers, good and wise advisors, fellow practitioners of the precepts, and all sentient beings, one should give rise to thoughts of respect and affection. This is the third mental action of harmony an 34. Fourth, all the benefits obtained in accordance with the Dharma, even a little food in the alms bowl, are shared equally and used together with those who have the same pure conduct as oneself, and one also respects and cherishes them with a loving mi 35. Fifth, in cultivating the precepts and the Dharma without interruption or deficiency, without impurity, not grasping what should be received, praised by wisdom, free from all blame, with such pure precepts and the Dharma, one practices together with 36. Sixth, in the teachings of right view and liberation, and in the factors of the path of seeing, one practices accordingly together with good friends and those who have the same pure conduct as oneself, and also respects and cherishes them with a lovi 37. Good people! 38. These six harmonious dharmas are able to protect the world. 39. There are also four dharmas that can protect the world. Paragraphs: $ 0 3 10 14 16 19 25 31 37 #
|
Please segment these sentences into coherent paragraphs: 0. millions of beings 1. many hundreds of thousands of millions of sentient beings,🔽many thousands of millions of sentient beings, 2. many hundreds of thousands of millions of sentient beings,🔽many quintillions of sentient beings, 3. up to many ineffable numbers of sentient beings. 4. Śāriputra, 5. it is like this: 6. on the king of snow mountains there is a great king of medicines called “separation.” 7. By its smell, all the violence of poison is completely eliminated, 8. and even those who are a hundred leagues away become free of poison. 9. Śāriputra,🔽if that medicine is applied to a conch shell 10. or a drum, 11. If one were to beat a drum or blow a conch shell smeared with the great king of medicines called “separation,” 12. all those beings who had drunk poison, 13. eaten poison, or been smeared with poison would be freed from the poison as soon as they heard the sound of that drum or conch shell. 14. Śāriputra, 15. except for the king of physicians called “Jīvaka,” 16. all other physicians do not know such a medicine as the king of medicines called “separation.” 17. Śāriputra, 18. in the same way, the bodhisattva mahāsattva gathers the combination of the application of the medicinal Dharma and the medicinal calculation that is not possessed by any śrāvakas or pratyekabuddhas, except for the Tathāgata, the great king of physici 19. With this medicine of the Dharma, this application of the ointment of the Dharma, he anoints the great Dharma conch and blows it. 20. The sound of that conch is heard throughout this great billionfold world system. 21. Many beings hear it and their great illness of desire is cured. 22. Their great illness of hatred and their great illness of ignorance are cured. 23. Many beings🔽many hundreds of beings 24. many thousands of beings🔽many hundreds of thousands of beings🔽many millions of beings 25. many tens of millions of beings🔽many billions of beings🔽many tens of billions of beings 26. many trillions of beings 27. Having heard the voices of sentient beings, from many thousands of sentient beings up to many quintillions of sentient beings, he pacifies the great disease of desire, 28. the great disease of hatred, and the great disease of ignorance. 29. “Where does he collect them?” 30. “He collects them from where the bodhisattva’s wealth is placed.” 31. “Where is the bodhisattva’s wealth placed?” 32. “It is not placed anywhere other than the bodhisattva canon of the Dharma.” 33. Śāriputra, 34. in that way, the bodhisattva mahāsattva who is not lacking in diligence, who is practicing the perfection of diligence, hears the bodhisattva canon of the Dharma. 35. they hold it, 36. they read it, they master it, 37. and they explain it to others in full and make it widely known. 38. Śāriputra, 39. therefore, Paragraphs: $ 0 4 14 17 27 29 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. She replied: 1. I am not living in peace and comfort. 2. He asked: 3. Why are you not living in peace and comfort? 4. She replied: 5. Because the place where I am staying is noisy, I am not living in peace and comfort. 6. He then asked: 7. Don't you have a separate room? 8. She replied: 9. No.🔽🔽 10. He asked again: 11. Did you not build a house with the money for the house that was given to you before? 12. She replied: 13. I did not build one. 14. He asked again: 15. Why didn't you build it? 16. She replied: 17. I thought like this: 18. 'If I use this to build a dwelling, there will be many affairs. It is difficult for a bhikṣuṇī to obtain clothing and should prepare the five robes.' 19. So I traded this for clothing.🔽At that time, the laypeople criticized and complained, saying: 20. This bhikṣuṇī is insatiable. She herself claims: 21. 'I know the true Dharma.' 22. How can there be the true Dharma like this? 23. I gave the cost of a dwelling to build a dwelling, but she used it to trade for clothing. 24. How could I not know that it is difficult for a bhikṣuṇī to obtain clothing and should have the five robes? 25. But we have heard the World-Honored One say that the foremost merit is to build a dwelling and give it to the Saṅgha of the four directions. 26. At that time, the bhikṣuṇīs who heard this, among them were those who were content with few desires, practiced asceticism, enjoyed learning the precepts, and had a sense of shame. They scolded Aśvājit, saying: 27. How could you use the goods that the patron gave to build a dwelling as clothing? 28. The nuns told the monks, and the monks went and told the World-Honored One. 29. At that time, the World-Honored One, for this cause, assembled the bhikṣu saṅgha and reproached the bhikṣuṇī Sthūlanandā: 30. What you have done is not right. It is not proper conduct, not the way of a śramaṇa, not the way of purity, not the way to follow, and should not be done. 31. How could you use the goods that the patron gave to build a dwelling as clothing? 32. At that time, the World-Honored One, having reproached her with innumerable skillful means, told the bhikṣus: 33. The bhikṣuṇī Sthūlanandā has committed many kinds of offenses, and this is her first offense. 34. From now on, I will establish a precept for the bhikṣuṇīs, gathering ten points of meaning, up to the longevity of the true Dharma. Those who wish to recite the precepts should say like this: 35. If a bhikṣuṇī uses goods given by a patron for one purpose and then uses them for another, she commits a niḥsargika pāyantika offense.🔽Here is the corrected and aligned text: 36. The meaning of bhikṣuṇī is as above. 37. As for the different objects of the offering, using what is intended for a separate room for clothing, using what is intended for clothing for a separate room, or using what is offered for another place for another place. 38. If a bhikṣuṇī uses what is intended for a separate room for another purpose, she commits a Nissaggiya Pācittiya offense. 39. This Nissaggiya should be relinquished to the Saṅgha according to the above procedure. Paragraphs: $ 0 2 6 10 19 26 29 32 35 36 #
|
Please segment these sentences into coherent paragraphs: 0. In this way, the hearth is covered with the tips of kuśa grass. 1. Shaking the right fearless finger means holding the wrist of the right hand with the left hand, extending the right hand, and making the gesture of granting fearlessness. 2. One should place the thumb in the palm of the hand and move it as if inviting.🔽One should sprinkle with the left hand, the vajra sprinkling. 3. This is with the mudra of the left vajra fist of Amṛtakuṇḍali. 4. Having sprinkled as before with the right hand, one should seal with the four mudras. 5. One should offer the five offerings of water for drinking and so forth. 6. This is having offered water for drinking, water for the feet, and sprinkling, one should make offerings with flowers and so forth. 7. How is that done at the beginning and end? 8. The invitation is from the fire direction. 9. And so forth. 10. The form is as previously stated in the fire direction. 11. It is adorned with the light rays of activity. 12. Thus, adorned means that the white light rays and so forth adorn the peaceful deities and so forth.🔽How should one imagine his hands? 13. The first two hands are in the gesture of meditative equipoise, and so forth. 14. The phrase invite means after the invocation. 15. The fire offering is intended for that. 16. One should offer the three fire offerings to all, 17. means that after offering the libation and so forth, one should offer the three fire offerings of all the materials for the fire offering, such as ghee, and so forth, to the signs with and without obstacles. 18. By this method, 19. the wise should satisfy the deities. 20. This means that after that, one should imagine the deities just as they are on the lotus and moon. 21. Having invited them from their abode and offered them the water for the feet and so on, 22. one should satisfy the deities with the oblation of clarified butter, with the mantra that is suitable for the rite, and also with the outer and inner secret mantras, having performed the burnt offering in the proper way. 23. Having satisfied them well, one should request forbearance, 24. saying, Please forgive any deficiencies in the articles and so on. 25. One should request the desired spiritual power, 26. understanding that one should request the completion of the desired spiritual power, such as pacification, and then request their departure in the proper way. 27. The coiling is the coiling. 28. One should strive in meditation and recitation. 29. This is the next step. 30. The syllable OṀ, etc., is the syllable OṀ in the form of a song, which is to be applied at the end of the mantra for the action of expansion. 31. SVA HÃ is for pacification. 32. HO is for🔽control. 33. One should understand. 34. For the action of killing, it is the syllable HŪṀ. 35. For the pacification of the harm of demons and epidemics, it is the syllable PHAṬ. 36. Having done it in this way, then 37. with a peaceful mind, for pacification,🔽the mantra practitioner should have a peaceful mind for the action of pacification. 38. For the pacification of the harm of demons and epidemics, there are the words of urging, etc. 39. One should do the action with the words of urging, such as “Pacify so-and-so,” etc., and with the mantra combined. Paragraphs: $ 0 7 12 15 18 27 30 36 #
|
Please segment these sentences into coherent paragraphs: 0. The sixth and third cases are not used with the indeclinable anya.🔽The sixth 1. Anyam āśiḥ. 2. The case endings are combined. 3. The case ending of the dative is given. 4. The meaning of the locative case is expressed by the word u.🔽 Anyad āśiḥ.🔽 In the same way, 5. Anyan āśaḥ.🔽 🔽 Anyad āśaḥ.🔽 Anyam āsthe.🔽 🔽 Anyad āsthe.🔽 Anyam āstita.🔽 🔽 Anyad āstita.🔽 Anyam utsūkaḥ.🔽 🔽 Anyad utsūkaḥ.🔽 Anyam āuti.🔽 🔽 Anyad āuti.🔽 Anyasmin. 6. Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin. 7. Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin. 8. Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin. 9. Anyasmin. 10. Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin. 11. Anyasmin.🔽 Anyasmin. 12. Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin. 13. Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin.🔽 Anyasmin. 14. Anyasmin.🔽 Any 15. The other is to abide in another.🔽 It is said that this has six topics: very heavy rain, no rain, rats, flour dust, parrots, one's own king's army, and another's king's army. 16. anuyatakam 17. anayaragam 18. In this, 19. if anuyam and anuyam are included, it would not be dukakama. 20. anuyashit 21. In this, 22. anuyashit, anuyenaashit, 23. In this, 24. anuyashit. In the case of the suffix, 25. anuyala, it becomes anuyashita. 26. dukakama 27. anuyadayam 28. In the commentary, a scripture is cited: 29. arthavibhashha 30. In artha, there is option. 31. The word artha, “other’s wish,” when it comes at the end of a compound, gives anya, “other,” the option of the form duka.🔽anya-artham. 32. anya-artham. 33. anya-artham.🔽ko, kat-puruṣe ci. 34. kṛt, in the case of that person, is a-ca. 35. As was explained above, in the section on kat-puruṣa compounds, the sign a-ca comes at the end of a compound, and the sign ku becomes ka. 36. ku-artham, “other’s purpose,” 37. in the commentary, the passage is quoted as ka-artham. 38. tro-ca, tri-laṅ. 39. The sign tri becomes ku-ka when it comes at the end of a compound. Paragraphs: $ 0 4 15 28 31 36 #
|
Please segment these sentences into coherent paragraphs: 0. because he takes alms with joy here. 1. Thus, in this case, there is no thought of stealing in the world, and therefore it is understood as an offense of wrong conduct. 2. Also going for the purpose of stealing means 3. that the word also is to be supplied with the word wrong conduct. 4. What is said there, having previously taken, is not included here. 5. Therefore, this sutra should be understood as a branch of the later sutra. 6. That which is the consultation in this world, which is of the nature of verbal action or bodily action, is not distinct from non-consultation. 7. This very fault is included in that, 8. it is not a second fault. 9. One should examine well whether it is not taken, and then take it. This is added for the sake of regret and finding fault with the words of others. 10. Having examined well in this way, one should take it. 11. How does one become firm and certain that this is not taken? 12. One should not lie down on one’s body. One should not lie down on one’s body, turning it over, for the sake of fame. 13. One should not lie down in this way, being disturbed by others, such as beating and striking. 14. It is what a bhikṣu says in front of a fruit, throwing himself away. 15. What is said there is included, “One should not change one’s body as a bhikṣu in that way.” 16. One should not destroy a nest. A nest is a support for birds, pigeons, and so on. 17. Here, the denial is to be understood as the ritual of clarifying the absence of eggs in the abode of a bhikṣu, and so on. 18. One should not take a part of one’s robe there, in an unsuitable place. 19. He should not accept robes for one year from anyone else who might offer them. 20. The text reads: “A monk should not enter the rains retreat in one place and then receive the share of the robes in another place.” 21. The “share of the robes” is the share of the robes. 22. The term “one year” is used here as an example. 23. The prohibition is that he should not receive them from anyone else. 24. There is no offense if he receives them from a patron who has stolen them and then given them away, thinking that they belong to him. 25. There is no offense if he receives them from someone else, just as there is no offense if he receives them from the thief himself. 26. He is connected with the thief because he stole the robes. 27. The thought This wealth belongs to this person, and he himself has given it is impure, and so there is a downfall. 28. The phrase by the donor's intention is the distinction. 29. One should not take from a thief who is known to be a robber, or from a place that is known to be a place of theft. Not known means not recognized or not known to be a place of theft. 30. This is a reference to a thief who is known to be a thief, in order to prevent the opportunity for theft. 31. Known should be understood as recognized. 32. The thief, having taken it from the famous one, cannot be accused of stealing another's property, saying, I did not steal it. 33. The one who took it from the thief should keep it, having cut it with a weapon and spoiled its color. 34. In this regard, who would be able to suddenly keep it without cutting it, having taken it from the famous one in such a condition? This is the implication of in this regard. If it is asked for, it should be given, even if it is treated like that. 35. Even if the stolen property is cut with a weapon and spoiled in color, if it is asked for, it should be given to the one from whom it was stolen. This is the meaning of if it is asked for, it should be given. 36. One should not go to extremes.🔽 In this regard, what is meant by going to extremes? 37. The left hand is the one that does the harm. 38. When the Venerable Upali, in order to make the householder accept the teaching, had him take in the sons and daughters of noble Nanda and harm them, 39. at that time all this was enjoined by this whole application. Paragraphs: $ 0 6 12 16 20 29 36 #
|
Please segment these sentences into coherent paragraphs: 0. Arrange them as appropriate. 1. It is not necessary to make them all according to the size of the border. 2. Only follow the front and back sides. 3. Layer by layer in sequence. 4. Away from emptiness, all should be made evenly. 5. Then it does not obstruct the single dharma body with eight hands. There are many who do this. 6. Those with forty-eight hands are already rare. 7. Those who fully make a thousand hands are even fewer. 8. This is because they do not obtain the method. 9. It is difficult to make it. 10. Although this sutra has the mantra practitioner practicing in accordance with the image, 11. It does not necessarily require waiting for the full cultivation of a thousand arms. 12. However, the meaning is explained as follows. 13. It says that the thousand hands are for the thousand-positioned wheel-turning kings of the Bhadrakalpa. 14. The thousand eyes are the thousand buddhas of the Bhadrakalpa. 15. Then the merit of fully possessing the face and arms is naturally great. All the widely-armed forms, 16. All take this as the basic style. Those with many feet, 17. Then outside the two basic feet, 18. Draw the two thighs and the root pivot, and the rest of the foot's boundaries.🔽Gradually expand them to the tip of the toes. 19. The instep and the toes, 20. Only clearly visible. 21. These are the eight kinds of jeweled ornaments, 22. And the clothes, etc. 23. All the same as the Buddha's body with the three-tiered face jeweled crown. 24. The lower tier should not cover the upper mouth and lips, and use the skin of a kind beast as an armpit cover. The old one is made of black deer skin. 25. I have not yet understood its meaning. 26. According to the kind beast, 27. The Sanskrit is jīlasanasarva. 28. Translated as black ridge. 29. It is named after its fur. 30. I often see the tribute items from the Western Regions every year. 31. There is this kind of beast skin. 32. Its shape is similar to a mountain goat but smaller. 33. The fur is short and thin. 34. The color is mostly slightly yellow. 35. The fur on the ridge is pure black. 36. Its nature is the most compassionate. 37. It forgets itself for others. 38. According to the envoy's words, 39. When capturing, do not engage in hunting encirclements. Paragraphs: $ 0 10 15 21 26 30 38 #
|
Please segment these sentences into coherent paragraphs: 0. He joked about the bamboo on which the robe was hung, saying: 1. Do you still have thoughts even though you leave this object behind? 2. Zang said: 3. As long as the body has not yet perished, how can the mind be exhausted? 4. Yet still harboring tranquility, entrusting the mind to the mountains and forests. 5. He returned to Kaishan and did not tread in the world. 6. Sometimes he was ordered to attend assemblies. 7. He then wrote a letter of resignation, saying: 8. I have long been aware that my mind is not disciplined due to delusions. 9. I wish to rely on the Buddha's words to control myself in a secluded place. 10. But I have been carried away by conditions for over twenty years. 11. When I was young and strong, I could push aside [difficulties]. 12. Now that I am old and sick, my body and mind have declined. 13. If I retreat even a little bit, 14. I will not be able to discipline myself. 15. Therefore, I wish to stay in a quiet place and take care of myself. 16. It is not to be arrogant and seek fame in the world. 17. It is not to be idle and self-important. 18. This is the common person's close feeling. 19. I am afraid that the path I have already taken is already pressing. 20. The Emperor personally wrote a letter of consolation, saying: 21. Seeking emptiness and tranquility, relying on emptiness to enter wisdom. 22. Soaring high and nourishing the spirit is truly a superior joy. 23. It does not contradict the three vehicles. 24. I also rejoice in it. 25. Only at the time of parting can I be without sadness. 26. Sending words at the crossroads is what the ancients valued. 27. I still encourage the Dharma Master. 28. To have an unobstructed mind. 29. With great compassion as the foremost, skillful means and benefiting others. 30. To use and abandon according to the time, it should not be suddenly blocked. 31. It is impossible to practice the bodhisattva path with a mind of obstruction. 32. The emperor ordered him to go back and forth frequently. 33. He still remained firm in his principles for a long time. 34. The emperor was about to receive the bodhisattva precepts and ordered the selection of elderly monks with virtue and prestige. 35. At that time, only three people, Fa-shen, Hui-yao, and Zhi-zang, were briefly selected. 36. But the emperor's intention was on Zhi-yi. 37. He was then chosen. 38. The crown prince respected and received him even more. 39. He was about to pay homage to him as his teacher. Paragraphs: $ 0 5 7 20 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. Those who practice non-Dharma will be destroyed. 1. The meaning of the above is that through committing and accumulating non-Dharma, the nature of misdeeds, one engages in and proceeds to the realms of non-Dharma, or one is destroyed and tormented. 2. The example is taught: 3. Here, it is like a black snake seized by the middle. 4. For example, a certain club-wielding man was exhausted from a long journey and fell asleep at night. He lost his club. 5. A black snake seized it by the middle.🔽When he woke up, he thought it was a snake and struggled to hold on to it. He then fought back against it. 6. In the same way, through the power of ignorance and stupidity, a person with a distorted mind engages in non-Dharma through carelessness. 7. It is the agent itself that is tormented and harmed. 8. Why do Dharma and non-Dharma become the desired and undesired results? 9. He says:🔽Because of the difference between Dharma and non-Dharma,🔽the results are similar and dissimilar. 10. Thus, because of the difference between the harmful and the beneficial, the results are similar and dissimilar, and the results are desired and undesired, 11. like nectar and poison. 12. The phrase “the results are similar and dissimilar” should be connected with “the results are not similar and dissimilar.” 13. Because of the difference in their natures, they are like sugarcane and barley seeds. 14. Since they are both results and similar, they are similar results. 15. That which does not exist is not a similar result. 16. How is it that the results of evolution are dissimilar? 17. Because of non-Dharma, one goes to the hells. 18. This is because the cause of the accumulation of bad conduct is the attainment of the lower realms. 19. Because of Dharma, one attains good rebirths. 20. This is because the cause of good conduct is the attainment of good rebirths. 21. If that is so, why do not all strive for good conduct? 22. Because it is difficult. 23. Even if that generosity is small, it is very difficult to practice good conduct. 24. What need is there to mention the other perfections? 25. In order to demonstrate this, he says, “The practice of generosity, etc.” 26. The householder Śūra, having obtained the five great gifts, was filled with devotion to the Blessed One. He thought, “I will offer a pair of garments.” He entered the treasury of garments, 27. and as he was examining them, he saw that all the garments were excellent. He became distracted. 28. Two verses beginning with that are stated. 29. “The giver” means the one who gives away goods. 30. “Battle” means the enemy in battle. 31. Having put on armor and garments, they fight and strike each other. 32. The word “and” indicates that these two are equal. 33. Why are they equal? It is said that the wise teach equality. 34. This verse shows that the noble ones are the same in both helping and harming. 35. Warfare is not a virtue. 36. Giving is a virtue because it helps others. If virtue is the nature of ultimate action, 37. how can warfare be explained as a virtue? 38. Even though one wages war with some, one helps countless sentient beings. 39. Thus, this great hero, the bodhisattva who became the caravan leader, was of little fault and great benefit here, like the great yakṣa called Jarāsandha. Paragraphs: $ 0 4 8 17 21 26 29 35 #
|
Please segment these sentences into coherent paragraphs: 0. Each of you should be patient, harmonious, and pure in body, speech, and mind. 1. Do not let there be any remaining defilements. 2. At that time, the bhikṣus immediately accepted the Buddha's teaching. 3. After the matter was concluded, they returned to their seats. 4. At that time, the Buddha felt compassion for them. 5. He rose from his seat 6. and faced the bhikṣus. 7. With his hands clasped, he said, 8. Although the unsurpassed, true one is without fault, 9. he should still carry out the practice and take it as a lesson. 10. At that time, the Buddha delayed in apologizing to the holy assembly, 11. and out of pity for all, he returned to his grass mat. 12. When the Buddha sat down again, the holy assembly also did the same. 13. Each of them returned to their original positions. 14. At that time, ten thousand bhikṣus attained the stage of srota-āpanna. 15. Eight thousand bhikṣus attained arhatship. The story of the self-admittance and receiving of the summer retreat is from the New Year Sutra. 16. The bhikṣu who liked to sleep, the Buddha's past practice, and attaining the Way. The bhikṣu who liked to sleep, the Buddha's past practice, and attaining the Way. 18. The Buddha was at the Jetavana Monastery. 17. The bhikṣus, 18. diligently cultivating the path, discarding the five hindrances. 19. There was one bhikṣu, 20. who, after eating, entered the room, closed the door, and slept quietly. 21. Enjoying the comfort of the body, not contemplating impermanence. 22. No more day or night. 23. After seven days, his life was about to end. 24. The Buddha felt pity for him, 25. and immediately entered his room, waking him with a snap of the fingers. 26. He spoke a wonderful verse for him, 27. and the bhikṣu was startled and bowed in reverence. 28. The Buddha told the bhikṣu, In your past lives, 29. during the time of Vipaśyin Buddha, you had left the household life, 30. but you were greedy for personal gain and did not think of the scriptures and precepts. 31. After eating, you went to sleep and did not contemplate impermanence. 32. When your life ended, your spirit was reborn as a maggot. 33. Accumulating for fifty thousand years. 34. When their lifespan ends, they are reborn as snails, clams, and wood-boring insects. 35. Each for fifty thousand years. 36. These four types of insects. 37. Grow up in the dark, greedy for their bodies and cherishing their lives. 38. They enjoy dwelling in the hidden and secluded, not liking the light. 39. When they sleep for one time, they wake up after a hundred years. Paragraphs: $ 0 2 4 10 13 16 19 24 28 33 36 #
|
Please segment these sentences into coherent paragraphs: 0. One should contemplate the four establishments of mindfulness and the emptiness of the characteristics of the four establishments of mindfulness, up to supreme, perfect enlightenment and the emptiness of the characteristics of supreme, perfect enligh 1. In this way, Subhūti! 2. When a bodhisattva practices prajñā-pāramitā, one should practice the emptiness of the intrinsic characteristics of all dharmas. 3. World-Honored One! 4. If form and the characteristics of form are empty, up to supreme, perfect enlightenment and the characteristics of supreme, perfect enlightenment are empty, how should a bodhisattva-mahāsattva practice prajñā-pāramitā? 5. The Buddha said: 6. Not practicing is called practicing prajñā-pāramitā. 7. World-Honored One! 8. How is it that not practicing is practicing prajñā-pāramitā? 9. The Buddha said: 10. Because prajñā-pāramitā cannot be attained, bodhisattvas cannot be attained, practice also cannot be attained, the practitioner, the method of practice, and the place of practice also cannot be attained. Therefore, this is called a bodhisattva-mahāsa 11. World-Honored One! 12. If not practicing this is a bodhisattva-mahāsattva practicing prajñā-pāramitā, how does a bodhisattva from the initial generation of the mind practice prajñā-pāramitā? 13. Subhūti! 14. Bodhisattvas from the initial generation of the mind should learn the Dharma of emptiness and non-attainment. 15. This bodhisattva uses the Dharma of non-attainment to practice giving, upholding precepts, patience, vigor, and meditation, and uses the Dharma of non-attainment to cultivate wisdom, and so forth up to all aspects of wisdom. 16. Subhūti addressed the Buddha, saying: 17. World-Honored One! 18. What is called attainment? 19. What is meant by 'nothing to attain'? 20. The Buddha told Subhuti: 21. Those who have duality have something to attain; 22. Those who have no duality have nothing to attain. 23. World-Honored One! 24. What is meant by 'duality and something to attain'? 25. What is meant by 'non-duality and nothing to attain'? 26. The Buddha said: 27. The eyes and forms are two, up to the mind and dharmas are two, up to Anuttara-Samyak-Sambodhi and the Buddha are two - these are called two. 28. World-Honored One!🔽Is it from having something to attain that there is nothing to attain? 29. Is it from having nothing to attain that there is nothing to attain? 30. The Buddha said: 31. It is not from having something to attain that there is nothing to attain, nor is it from having nothing to attain that there is nothing to attain. 32. Subhuti! 33. Having something to attain and having nothing to attain are equal, this is called having nothing to attain. 34. Thus, Subhuti! 35. Bodhisattva-mahāsattvas should train in the equality of phenomena that are obtained and not obtained! 36. Subhūti! 37. If bodhisattva-mahāsattvas train in prajñā-pāramitā in this way, they are called those who do not obtain anything, and they are without fault. 38. Subhūti addressed the Buddha, saying: 39. World-Honored One! Paragraphs: $ 0 3 5 7 9 11 13 16 23 26 28 30 38 #
|
Please segment these sentences into coherent paragraphs: 0. Having offered the ladleful of clarified butter, praise the fire god: 1. Lord of the world, son of supreme Brahmā, 2. king of fire gods, empowered in the five families,🔽supreme pristine consciousness itself, burning all afflictions, 3. I pay homage and praise the fire god who holds. 4. Then, in the heart of the fire god, 5. from a arises a moon,🔽upon which is the syllable bhūm, 6. which completely transforms into 7. The very excellent celestial mansion 8. is in accordance with what was taught above. 9. It has four very excellent doors 10. and a lattice window in the east. 11. Then, the one who has died🔽becomes the mantra of the sign of his consciousness. 12. It becomes the syllables. 13. From the syllables, the deity is generated. 14. Also, the gnosis being 15. is gathered and invoked as before. 16. Then, one should make offerings with various offerings and praise, 17. and offer the burnt offerings. 18. A ā sarva tathāgata hrīḥ 19. sarvapāpaṃ so-and-so’s obscurations śāntiṃ kuru svāhā 20. Thus, one should offer all the burnt offerings of the burnt offering ritual up to one hundred and eight times. 21. One should offer all the burnt offering substances, having blessed them as nectar. 22. From time to time, one should recite, “All the afflictive obscurations, the obscurations to omniscience, and all the obscurations of habitual tendencies of so-and-so sarvapāpaṃ dahana vajra so-and-so’s śāntiṃ kuru svāhā.” 23. Saying that, burn the tithi. 24. Or, in the case of the substances for the burnt offering, the knowledge of the two stages of the rite of burnt offering, one should offer the burnt offering substances together with their individual names in a place that is suitable. 25. When the burnt offering is complete, one should offer praise: 26. For the sake of benefiting the dead, 27. I bow to you, O supreme vajra, bestower of boons. 28. And so forth. 29. Then, the teaching of the path is as follows: 30. That person who has accumulated the two accumulations🔽Always meditates on the mandala deities 31. And makes them equal to the mandala deities. 32. Then, in stages, they dissolve 33. Into the principal one's heart, 34. And dissolve into the essence of the syllable A. 35. Light rays radiate from the A 36. To the ends of the ten directions and the limits of space, 37. And the three lower realms and the eight unfavorable states 38. Having purified the six kinds of migrators, 39. all are transformed into the Sugata’s body. Paragraphs: $ 0 4 11 16 20 25 29 #
|
Please segment these sentences into coherent paragraphs: 0. The navel is the cakra of great bliss, which is indestructible. 1. The action is the generation of supreme, unchanging bliss. 2. The blazing is the fire of passion. 3. The three poisons are burned by the blazing of the passion of wisdom. 4. Caṇḍālī is so called because she quickly draws forth bliss. 5. The five Sugatas are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. 6. Those five are the nature of the five Tathāgatas. 7. Since they are the body of traces, they are burned. 8. The knowledge of Locanā, etc., is as follows: The earth element is Ḍākinī. 9. The water element is Lāmā. 10. The fire element is Khaṇḍarohā. 11. The wind element is Rūpiṇī. 12. The space element is Dharmadhātvīśvarī. 13. Those are the five elements. 14. They generate the body. 15. The burning is the goddesses Locanā and so forth. 16. The five are the five sense-spheres. 17. The eye sense-sphere, the ear sense-sphere, the nose sense-sphere, the tongue sense-sphere, and the body sense-sphere are the five that are burned. 18. The word “burned” refers to the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, and the mind faculty. Those are burned and made non-existent. 19. The yogi’s afflictions and bad latent tendencies together with their clinging are burned here. The yogi’s mind is the appearance. 20. It is said in the scriptures that in reality there is nothing at all that is burned or not burned. 21. The word “thus” is for the yogins who are endowed with the instructions of the holy guru.🔽The word “ham” is the burning of the vowels and consonants from the emanation wheel 22. up to the crown wheel. 23. The seventy-two thousand and the 24. one hundred and fifty-six lotus petals are all burned and made nonexistent. 25. The “hare” is the melting of the four drops that are located in the crown wheel, together with the ham, in the nature of the moon of the eleventh lunar day. 26. It dissolves into the indestructible drop at the navel, and one abides with the bliss of the mixture. 27. The word “possessing” means that the crown wheel abides at all times. 28. The word also means that all [the elements] melt and dissolve into the indestructible. 29. Since that indestructible [bindu] also melts, it becomes extremely subtle. 30. The meaning is that one should meditate on the form of Śāntaraksita, who is not perceived even as the size of a hundred thousandth of the tip of a hair, and is not melted. 31. Thus, the meditation on the deity's form has been explained. 32. Again, the meditation on the deity's form should be described. 33. The practitioner, having contemplated the triangular source of phenomena in the center of the lotus of wisdom, 34. thinks, Since this [bindu] has the ability to express all things, 35. I will also seek that ability. 36. In the center of the source of phenomena, the stamen is in the aspect of the syllable ra, or in the aspect of the syllable a. 37. Since that is inserted into the secret vajra of the method, the a of the source of phenomena is split in half by the vajra. 38. The left side becomes raṃ, which is imagined to generate heat. 39. The right side becomes yaṃ, which becomes the nature of wind. Paragraphs: $ 0 8 13 19 22 26 33 #
|
Please segment these sentences into coherent paragraphs: 0. The Great Protection Sadhana🔽In Sanskrit: Mahapratisarasa dhana🔽In Tibetan: So so ’brang ba chen mo’i sgrub thabs 1. Homage to the Noble Great Protectress! 2. First, the yogi, having settled the mind in meditative equipoise,🔽visualizes at the heart a variegated lotus arising from the transformation of the syllable pam, 3. upon which is a moon mandala arising from the transformation of the syllable a. Upon that is a yellow pre syllable, 4. from which light radiates, inviting the gurus, buddhas, and bodhisattvas. 5. Having invited them, they are 6. offerings, confession of negative actions, rejoicing in merit, 7. going for refuge to the Three Jewels, generating the awakening mind, 8. dedicating merit, and requesting forbearance.🔽Then you should cultivate loving kindness, 9. compassion, joy, and equanimity.🔽Recite “Oṃ śūnyatā jñāna vajra svabhāva ātmako ’haṃ” and meditate on 10. emptiness.🔽Then, in an instant, visualize your mind as a yellow pre syllable🔽standing on a moon. 11. That completely transforms into a yellow 12. The form of Amṛtakuṇḍali is very yellow, with a jeweled crown, and has four faces—yellow, white, blue, and red. 13. He has three eyes, eight arms, and in his right hands he holds a sword, a chakram, a spear, and an arrow. 14. In his left hands he holds a lasso, an ax, a bow, and a vajra. 15. He stands in the dancing posture on a lotus and moon seat.🔽He is adorned with various jeweled ornaments. 16. On his crown, throat, heart, and navel are white, red, yellow, and black letters on moon seats.🔽Om ah pra 17. Having arranged the syllables of the mantra, one should bless oneself into the body of the goddess. 18. Then, having invoked Akshobhya and so forth with light rays from one’s heart, 19. having received the empowerment, one should imagine Akshobhya as the lord of the crown. 20. Then, having emanated the offering goddesses from one’s heart, 21. having made offerings and praises, one should recite the one-hundred-syllable mantra. 22. One should meditate for as long as one does not become tired; when one’s mind becomes tired, one should recite the mantra. 23. Om mani vajri maha prati sara hum hum 24. Also without the mantras hūṃ hūṃ and phaṭ phaṭ. 25. Oṃ vajrasattva samayam anupālaya vajrasattva tvenopatiṣṭha dṛḍho me bhava sutoṣyo me bhava anurakto me bhava supoṣyo me bhava sarvasiddhiṃ me prayaccha sarvakarmaṣu ca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān vajrasattva samayastvaṃ maṃ 26. Translation: Phat phat svāhā.🔽Also without the mantras hūṃ hūṃ and phaṭ phaṭ.🔽Oṃ vajrasattva samayam anupālaya vajrasattva tvenopatiṣṭha dṛḍho me bhava sutoṣyo me bhava anurakto me bhava supoṣyo me bhava sarvasiddhiṃ me prayaccha sarvakarmaṣu ca me 27. The hundred-syllable mantra. 28. At the time of rising, having made offerings and so forth to the commitments, one should request forbearance. 29. The sādhana of Mahāmaṇḍala is complete.🔽Tantra 30. Eye 31. Example 32. Basis 33. phlegm, wind, and bile 34. the three realms🔽the three times 35. the three worlds Paragraphs: $ 0 1 2 6 8 11 16 18 23 25 28 30 33 #
|
Please segment these sentences into coherent paragraphs: 0. Those who have come to this assembly, in a past life, were the body of Śaṃkhin, and I am that very one; 1. The blind father at that time is now my present father King Śuddhodana; 2. The blind mother at that time is now my present mother Queen Māyā; 3. The king of the Kāśi country is Ānanda; 4. The Śakra Devānām-Indra at that time is Maitreya. 5. It is because of my parents' kindness in nurturing me that I quickly attained the determination to become a buddha; 6. From death I was reborn, moved by the devas, nāgas, ghosts and spirits, and it is due to the heavy kindness of my parents and the filial piety of their child; 7. Now I have become a buddha, and I deliver the people of the country, all because of the virtue of filial piety. 8. The Buddha said to Ānanda: 9. You should widely explain this to all the people, that one should not be unfilial to one's parents; 10. The Way should not be neglected. Delivering the spirit and leaving suffering, later attaining non-action, is all due to kindness, filial piety, and learning the Way. 11. After the Buddha had spoken the sūtra, the bodhisattvas, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, ministers, people, elders, and laypeople all respectfully bowed at the Buddha's feet and departed. 12. After the Buddha had spoken the sūtra, the bodhisattvas, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, ministers, people, elders, and laypeople all respectfully bowed to the Buddha's feet and departed. Paragraphs: $ 0 5 8 11 #
|
Please segment these sentences into coherent paragraphs: 0. Some say that the sign is the five-pointed vajra at the tip of the lotus produced from the syllable hum, the color of passion. 1. Others say that it is the color of one’s eye, in the form of a single-pointed vajra. 2. The syllable phat is for the purpose of retention of the bodhicitta. 3. The consecration with the syllable om is the best. 4. The vajra and lotus are pervaded by light rays in the aspect of the five transcendent lords, which enter to perform the welfare of living beings in the ten directions. 5. It is perfectly blazing like the light rays of the moon, because it is similar to the moon in increasing the seed of virtue and dispelling the darkness of delusion. 6. For this very reason, it is delightful. 7. One should cultivate that knowledge woman. 8. The Buddha is Vairochana. 9. Vajra Dharma is Amitabha. 10. Vajra discernment is wisdom. 11. The hero is said to be known here. 12. The hero mentioned here as Vajrasattva is Akshobhya. 13. The family is the deities of the five families. 14. The wrathful ones are Yamantaka and so forth. 15. Emanate means that having performed the welfare of living beings in the ten directions, they are reabsorbed. 16. The meditation on the emanation, gathering, and stability is definitely to be done. 17. The pledge is any one of the others, the lord of the mandala. 18. As for “Vajrasattva,” 19. the word “also” means “and the others.” 20. Some say that the “mandala” is the time of the accomplishment of the mandala. 21. The yogi/nī who is always in meditative equipoise 22. should not make a wheel by drawing a wheel.🔽The rite of worship and so forth 23. arises from one’s bodhicitta. 24. Others say that the wheel is made by one who has obtained the empowerment of pristine awareness, 25. the three wheels are from one’s mind, 26. the wheel is by the consecration, 27. because it appears to oneself and others. 28. Here, it is said that whatever appears 29. Just as one remembers a dream clearly. 30. Because the way of mind is taught, 31. it should be understood as supreme. 32. The accomplishment is that each Tathāgata is completely filled by the natures of Vairocana, Ratnasaṃbhava, Amitābha, Amoghasiddhi, and Akṣobhya, which are the form, feeling, perception, formation, and consciousness aggregates, respectively. 33. The cultivation of recollection of body is the cultivation of the aspiration “May I become like that, with a body like that.” 34. Just like the wisdom of the Bhagavat Vajradharma, which has the nature of the correct and discerning awareness of Dharma, meaning, etymological interpretation, and confidence, may I also be like that. 35. When one makes this aspiration and practices meditation, one will become like a Dharma holder. 36. Just as Vajrasattva is, and just as the stainless purity of mind is, may I also be like that. When one thinks this and practices meditation, one will become like a vajra holder. 37. Now, based on the reasoning that just as space is, so too are buddhas and sentient beings, with the same characteristic, it is said: 38. The mind that is naturally pure is that of sentient beings, and it is endowed with the characteristics of cyclic existence by way of body, speech, and the eight consciousnesses. 39. That very [mind] is the suchness of the tathāgatas, which is endowed with the mode of being that is equal to space by being free from unreal imagination, and it is endowed with the wisdom that is of one taste in suchness, which is free from stains an Paragraphs: $ 0 7 8 15 18 21 28 32 34 36 37 #
|
Please segment these sentences into coherent paragraphs: 0. The thought of sentient beings, 1. manifests the thought of the Śākyas. 2. The thought of a forest hermitage 3. manifests the thought of the garden of Nāga Grove, 4. and the thought of the monks cultivating goodness. 5. The thought of earth manifests the scattered thought of form. 6. Why is this so? 7. If there is form, then there is the suffering of cutting off the hands, feet, ears, nose, and limbs of the body. 8. The thought of the sphere of infinite space 9. manifests the thought of the sphere of infinite space, up to the thought of the sphere of neither-perception-nor-non-perception manifests the thought of the sphere of neither-perception-nor-non-perception. 10. Furthermore, the thought of a city 11. manifests the fifteen views of mine. 12. The thought of sentient beings 13. manifests the five views of self. 14. The thought of a forest hermitage 15. manifests the thought that takes the sphere of space as its object. 16. The thought of earth 17. manifests the four formless concentrations that take the sphere of space as their object, manifesting their antidotes. 18. Furthermore, the thought of a city🔽manifests the container world of the desire realm, the thought of sentient beings 19. manifests the sentient world of the desire realm. 20. The thought of a forest hermitage 21. City refers to the first two dhyānas. 22. Earth refers to the latter two dhyānas. 23. The four formless perceptions manifest their antidotes. 24. Furthermore, the perception of cities 25. generally refers to the desire realm. 26. Why is it so? 27. Because the desire realm is defiled and mixed like a city. 28. As the Gāthā says: 29. If one can subdue the thorns, scolding, binding, and harming in the city, 30. Suffering and happiness cannot move them, like a mountain, called a bhikṣu. 31. The perception of sentient beings 32. refers to the first dhyāna. 33. Why is it so? 34. Because in the first dhyāna there are still distinctions of kings, ministers, superiors, and inferiors among the assembly of sentient beings. 35. The perception of forest retreats 36. refers to the second and third dhyānas. 37. Why is it so? 38. Because being free from investigation, analysis, and joy is called the noble silence. 39. The perception of earth Paragraphs: $ 0 6 10 18 24 31 35 39 #
|
Please segment these sentences into coherent paragraphs: 0. and after exchanging friendly greetings with him, sat down respectfully on one side. 1. The Teacher asked him, “Vangīsa, do you know any art?” “Yes, Reverend Gotama, I know an art called Chavasīsamanta. 2. ” “What does that spell do?” “If one recites that spell over the head of a dead person, and then strikes the head with the nail, one knows where the person has been reborn.” The Teacher showed him the head of one who had been reborn in Hell, the head 3. The first head he struck, saying, “Reverend Gotama, this being has gone to Hell.” 4. “Well done, well done, Vangīsa! You have seen well. Where has this being gone?” “To the world of men, Reverend Gotama.” 5. “Where has this being gone?” “To the world of the gods, Reverend Gotama.” Thus he told him the destination of all three. But when he struck the head of one who had attained Nibbāna, he could see neither end nor nail. 6. “You are not able to do so, Vangiṣa,” said the Teacher. “Behold, O Gotama, I am investigating him.” 7. Again and again he turned the matter over in his mind. How could he, by means of a charm of the heretics, know the destiny of one whose corruptions were destroyed? 8. Then sweat broke out on his forehead. Ashamed, he stood silent. Then the Teacher said to him, “Are you tired, Vangiṣa?” 9. “Yes, O Gotama, I am not able to discover the destiny of this being. 10. If you know, tell me.” “Vangiṣa, I know not only this, but something more.” 11. And he repeated the following Stanzas, in the Chapter on the Law, 12. “He who knows the passing away of all living beings and their rebirth, 13. The Buddha, the Happy One, the Holy One, him do I call a Brāhman. 14. “Him whose destiny the gods, the Gandhabbas, and men do not know, 15. The Arahat whose corruptions are destroyed, him do I call a Brāhman.” 16. Then Vangiisa said: “Master Gotama, there is no loss in giving knowledge for knowledge. I will give you the verse I know, 17. and you give me the verse you know.” “We do not give a verse for a verse, but we give in the same way.” “Very well, Master Gotama, give me the verse.” 18. and he sat down with his hands clasped in front of him. “What, Vangiisa, is the price of your verse? 19. Or do you have a probationary period for those who take it?” “We have a probationary period, Master Gotama.” “But do you regard it as a probationary period?” “Brahmins are not satisfied with verses, 20. so he said to the Blessed One: “Master Gotama, I will do as you direct.” The Blessed One said: 21. “Vangiisa, we give this verse to one who has the same characteristics as we have.” Vangiisa thought: “What is the price of this verse? 22. “I must learn this charm and then return.” So he said to the brāhmans, “If I go forth, 23. do not worry about me. I will learn this charm and become the chief of all the brāhmans in the whole of India. If this is done, 24. it will be for your welfare also.” So he went forth into the presence of the Teacher in order to learn the charm. The Teacher said to him, “First learn the Thirty-two Constituent Parts of the Body.” The young man learned the Thirty-two Constituent Pa 25. When he had attained Arahatship, the brāhmans said to themselves, “What has become of Vaṅgīsa? Let us go and see.” 26. So they went to him and said, “Master Vaṅgīsa, have you learned the charm in the presence of the monk Gotama?” 27. “Yes, I have learned it.” “Well then, come, let us go.” “Go you. I will not go with you.”🔽“Why not?” 28. ‘We told you before that the recluse Gotama🔽would deceive you with his magic. Now you have fallen into the recluse Gotama’s power.🔽What can we do for you now?’ And they went away by the same way they had come. 29. But the Elder Vaṅgīsa went to see the Master whenever he liked, and he went praising him all the while. 30. Therefore the Master placed him in the foremost position among those who are eloquent in the scriptures. 31. The Elder Upasena Vaṅgantaputta 32. In the fifth place, ‘those who are entirely inspiring’ are those who are inspiring in every way. Upasena was the name of this elder. 33. But he was the son of a brahmin of Vaṅganta, and therefore he is called Vaṅgantaputta. 34. This elder was not only inspiring himself, but his company was inspiring too.🔽Therefore, because of the name he received in dependence on his company, 35. and he became the foremost of those who are lovely in all ways. 36. Now the following is the story of his previous birth. He was reborn in a certain family in the city of Haṃsavatī, 37. and when he grew up he went to the Teacher, and hearing the Law, 38. he saw the Teacher place a certain monk in the foremost position among those who are lovely in all ways, and he made a vow to win that position for himself. 39. He performed works of merit all his life, and was reborn in the company of the gods and men. Paragraphs: $ 0 3 6 9 12 16 20 25 29 31 36 #
|
Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The granddaughter of Uriya Majusra was Śānghaiti Rītinī. 2. In Tibetan, 3. The commentary on the text entitled The correct pronunciation of the name of the noble Manjushri. 4. Homage to the youthful Manjushri! 5. The two appearances of the phenomena are indivisible. 6. The first is the Buddha, who dwells within. 7. The wheel of life and nirvana. 8. The empowerment of the wisdom body. 9. This is the profound stage. 10. They will not be destroyed. 11. The one who is respectful is the one who is respectful. 12. The teachers instructions are the most important. 13. What is the meaning of this statement? 14. What is the need and what is the need? 15. What is the connection? 16. The essence of the three kāyas, the distinct divisions of support and support, is the Bhagavān Mañjuśrī, the one to be explained in the tantra. 17. The Doctrine is necessary. 18. The worldly, the common, and the supreme accomplishments are the necessities. 19. The connection is the result of means and means. 20. Here is the Blessed One, the manifestation of the Buddha. 21. In the time of the perfect emanation of the Buddha, the place where the other magical powers are associated with the pure realm is the place where the great assembly of bodhisattvas, the goddesses of awareness, the wrathful kings, the male and female 22. They were surrounded by servants, messengers, and women, and images and images, and they looked forward. 23. The first, last, and intermediate chapters of the Net of Mantra are explained after the six hundred thousand net of virtue. 24. Then, he said, and so on. 25. This has three parts: the application, the actual, and the subsequent. 26. There are four types of attachment. 27. The sixteen verses of the mantra are the supplication, the six verses are the division of the time, the two verses are the view of the six classes, and the three verses are the mantra, which reveals the network of the enlightenment of the six spheres 28. Here, the supplication is to first place a vajra in the hands of the immovable emanation, the victors of the three realms, and the collector, the one with the spine of a needle. 29. Then, he said. 30. Through the web of magic, the six-branch wheel is held in the posture of the emanation. 31. I prayed to him. 32. He is a mighty one, endowed with merit and wisdom. 33. He was called Vajradhara. 34. Because they are of the same type as the non-moving ones. 35. The difficult to discipline is the gods and so on. 36. The sun, moon, and moon, the red eyes, and the ever-present, the six-faced youth, the brahmin, the youth, and the hundred-faced youth, are given to the sun, moon, and moon, and the elephants nose. 37. From the vajra garlands, the victors, the victorious ones, and the earthly ones, fire, wind, earthlords, yakṣas, and the lower realms. 38. He tamed the swine, the lord of the dead, the chief of obstacles, and the waters. 39. The best is the one who is the foremost among the assembly. Paragraphs: $ 0 4 11 16 20 26 32 38 #
|
Please segment these sentences into coherent paragraphs: 0. If you are angry in your family, you should recite it a thousand times. 1. The plague will spread everywhere. 2. Repeat this five times in water and pour it. 3. He will live again. 4. The one who looks at the face of the one who recites it will be deprived of the words. 5. If you live in the valley of the river, you will be able to count a thousand times. 6. He dwells on the surface of the water. 7. Just as the water flows, so does the water. 8. When it enters the water, there is a river or an ocean. 9. Then, with the two hands in your hands, recite this a thousand times. 10. The yoginīs will be in your power. 11. The yoginī is of various forms. 12. The dakinis are like the laṃs, and the nāḍīs are like the hrūhi. 13. He was known as the one with the form of a woman. 14. The yoginī, etc. , 15. All these things will be in his power. 16. The star-kings garment is made of cloth. 17. The body that wears it rests in the yoga of unevenness, and so it is said that there are ten thousand times ten thousand times ten thousand times ten million. 18. And after that, it will be accomplished. 19. The body of the one who wears it will not appear for a thousand yojanas in the sky, but it will go wherever he wishes. 20. They will travel to the ends of the ocean. 21. They will go to the higher realms. 22. What is the path of the empowerment? 23. The nature of this and that is the way. 24. The supreme is the union of equipoise. 25. All of them will be buddhas. 26. Then, taking the extract of the whole tree, recite the mantra, and whatever is made of the drops becomes the tree. 27. If you repeat this seven times, pour it into the water. 28. This one will live again. 29. Take the dust from the soles of the feet of a great elephant and recite a thousand verses. 30. He will become a great elephant. 31. The definitive explanation of the glorious Heruka. 32. This is the thirteenth chapter on the ritual of the mantra of the armor. 33. I am a yogin in the form of a donkey. 34. The strength of the mind is to be turned away. 35. The one who accomplishes the accomplishment of the accomplishment of the accomplishment of the accomplishment of the accomplishment of the accomplishment of the accomplishment of the accomplishment of the accomplishment of the accomplishment of the a 36. The dakinis are like the laṃs and the rākṣasas, and the rākṣasas are like the rākṣasas. 37. The face of a donkey is like a blood-sucking mouth. 38. If you are a dakini with three tips in your hand, you will be exhausted. 39. They will also have a long life. Paragraphs: $ 0 4 9 13 22 26 31 33 #
|
Please segment these sentences into coherent paragraphs: 0. The cause also exists. 1. Why does it not obstruct? 2. If it is said that the inherent nature of the effect is an obstructive condition, 3. then a single dharma would both be a cause and an effect. 4. It is like a sprout being the effect and the stem, etc. being the cause of the seed. 5. This is then one dharma. 6. It is both manifest and unmanifest. 7. This is not reasonable. 8. Moreover, I now ask you, 9. answer according to your understanding. 10. Is the fundamental dharma the same as or different from manifestation? 11. If it is not different, 12. the dharma should always be manifest. 13. Manifestation should manifest again. 14. This is not reasonable. 15. If you say it is different, 16. is that manifestation without a cause? 17. Or does it have a cause? 18. If you say it is without a cause, 19. manifestation without a cause 20. is not reasonable. 21. If it has a cause, 22. the nature of the effect can be manifested, but not the nature of the cause. 23. Because the unmanifest cause 24. can manifest the effect. 25. This is not reasonable. 26. In this way, because of unobstructed conditions, 27. because of obstructed conditions, 28. because of having characteristics, 29. because of being the characteristics of the effect,🔽because manifestation is not different, 30. because manifestation is different, 31. this is not reasonable. 32. Therefore, your statement that if the nature of dharmas is non-existent, then it is without characteristics, 33. and if the nature of dharmas is existent, then it is with characteristics, 34. and if the nature is non-existent, it cannot be manifested, 35. and if the nature is existent, it can be manifested, 36. is not reasonable. 37. I will now explain. 38. Although it is existent, one should not grasp at its characteristics. 39. It is said that because it is distant, although it exists, it cannot be grasped. Paragraphs: $ 0 8 26 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. The sādhana of Vajravārāhī composed by the great Indian eastern paṇḍita Śrī Bhāṇḍanāthapāda is complete. 1. It was translated by the paṇḍita himself and the translator Jampal Yeshé. Paragraphs: $ 0 #. Pabhāvatī has seven younger sisters, the daughters of the king of Maddi. I will give them to them.” And he spoke the next stanza: 3. “These are your seven sisters, fair as heavenly maidens; 4. Give them to them one by one, and let them be your wives.” 5. Then the king said: 6. “You and they, O great king, are all our masters; 7. You, O great king, may give them to them as you desire.” 8. “There, you are the best of all of us,”—what do you say, great king, lord of the Kosalans? 9. “There,” said he, “you are the lord of all of us, great king, lord of the Kusa people. What do you say? You are the lord of all these seven kings and of me and of all these women. If you wish, give to each one what you wish.” 10. When this had been said, he had all the ornaments brought and gave one set to each king. Expounding this matter, the Master pronounced these five stanzas: 11. “To each one he gave one set, the Kusa king, the lion-hearted man; 12. To each of these kings, the daughters of King Maddaraja. 13. “They were satisfied with the gain they had received, the Kusa king and the lion-hearted man; 14. They drank the water of the kingdom for seven days. 15. “And taking the Pāvā and the beautiful gem Verocana, 16. King Kusa, the mighty, went to Kusāvatī. 17. “As they entered Kusāvatī in one chariot, 18. They were of the same color and form, and did not outshine each other. 19. “Mother and son met together, and both were lord and lady of the victory. 20. They were united then, and the earth was filled with prosperity.” 21. Herein, they were satisfied means they were gladdened. They went means they went after being thus advised by the King of the Kusa Grass: “Now be heedful.” They went means after staying for a few days, thinking “We will go to our own country,” they to 22. When his mother heard that the Great Being was coming, she had the city decorated, and taking with her many presents, 23. went forth to meet him. He, with his mother, made a procession through the city, 24. and then ascended to the top of the palace, which was decorated with flags. 25. The two, husband and wife, lived together in perfect harmony, and from that time forth, as long as they lived, they dwelt in perfect harmony, in mutual love and affection, ruling over the prosperous earth.🔽When the Teacher had related this story, he 26. At that time the parents were the parents of a Great King, 27. the younger brother was Ānanda, the hunchback was Khujjuttarā, Pabhāvatī was Rāhulamātā, the assembly was the assembly of the Buddha, and I myself was King Kusā. 28. The Story of Kusajātaka is finished. 29. The Story of Soṇanandajātaka 30. The story of the deva and the Gandhabba was told by the Master while he was in residence at Jetavana, concerning a monk who supported his mother.🔽The story is the same as that of the Sāmajātaka. 31. But on that occasion the Master said, “Monks, do not revile this monk. 32. In the days of yore wise men, though they obtained the sovereignty over all India, did not take it, but supported their mothers and fathers.” So saying, he related the following 33. Story of the Past: In the days of yore, there was a city named Brahmavaḍḍhana at Bārāṇasī. There a king named Manojo 34. reigned. In that city there was a great brahman, who was worth eighty koṭis, but who had no son. His brahman wife 35. was told by her friends, “Lady, pray for a son.” She prayed for a son. Then the Bodhisatta, passing away from the world of the Brahmās, 36. conceived in her womb. When he was born, they gave him the name of Prince Soṇa. 37. and when it was time to go on foot, another being fell from the Brahma-world and was conceived in her womb. 38. When he was born they gave him the name Nandakumāra. When they had learned the Vedas 39. and had attained perfection in all the arts, and had reached maturity, the brahmin, seeing their beauty, addressed his wife, Paragraphs: $ 1 10 22 26 30 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. Fourth, from Sudhana said, 'Great Sage, what is the activity of this liberation door?' to I speak the straightforward mind of bodhisattvas for them, there are sixty-five lines of text, clarifying the night spirit answering Sudhana's question about th 1. Fifth, from Good man, I use these immeasurable Dharma offerings to immeasurable and boundless great joy arises, there are seventeen and a half lines of text, clarifying the night spirit answering Sudhana's previous question about what realm he practi 2. Sixth, from Good man, I observe the Tathagata Vairocana to able to speak all boundless dharmas, there are thirty-two lines of text, which answers the previous question about what kind of observation he makes. 3. Seventh, from Good sons, I enter this bodhisattva's liberation light ocean of vast joy produced in every thought to You should contemplate and understand in accordance with it, there are thirty-four lines of text, answering what realm of activity the 4. Eighth, from At that time, the youth Sudhana addressed the night spirit Sound of the Ocean of Stillness and Dispute to increasing, accumulating, solidifying, firmly abiding, and perfecting, there are sixteen lines of text, answering Sudhana's questio 5. Ninth, from The youth Sudhana said, 'Holy one, you have already given rise to the mind of supreme perfect enlightenment, how long has it been?' to the liberation of producing vast joy in every thought, there are fifty-four and a half lines of text, a 6. The text from Having attained this liberation, I am able to enter ten inexpressibly vast eons to the end of the chapter, in fifty-eight lines of verse, clarifies how the Ocean of Stillness Goddess herself spoke of her practice, the liberation of vast 7. This illustrates that the essence of concentration does not change over time, so all times are generally like this. 8. Below this, there are ten lines of verse where the night goddess herself speaks of her past practices and encourages Sudhana to cultivate, as is clearly stated in the text. 9. Good man, I only know this liberation of vast joy that arises moment by moment and adorns and below, extolling the virtues and progressing. 10. As for explaining the meaning according to the text, as for the liberation of vast joy that arises moment by moment and adorns, it clarifies that the joy of meditation pervades everywhere and benefits beings on a vast scale, in accordance with the pr 11. Principle and practice mutually adorn, and are called adornment. 12. The name of the night spirit is Ocean of Tranquil Sound, clarifying that the principle nature is unconditioned, thus called tranquil. 13. The sound responds to all beings, called ocean of sound, clarifying that the sound is the essence and function of concentration. 14. As for how long ago Sudhana's night spirit gave rise to the mind, the night spirit said, East of this Flower Treasury World Ocean, past ten world oceans, there is a world ocean called 'Pure Light of All Jewels.' Below this, up to 'then after life end 15. It answers Sudhana's question about how long ago she gave rise to the mind. 16. If it is used to represent the Dharma gate, within the grounds, it is cultivating the practices of the ten grounds. Next, born in the Saha world, first seeing three buddhas, then seeing Vairocana Tathāgata. 17. Attaining this liberation of vast joy arising moment by moment is the Dharma door of entering the ten grounds and eleventh ground from one ground, attaining the seal of wisdom of the three times, sealing the buddhas of the three times, all serving th 18. This illustrates how the essence of meditation pervades the three times, and in a single thought universally seals all phenomena without past, present, or future. This is the answer to Sudhana's question about the length of time since he first gave r 19. After the ten buddhas, serving buddhas as numerous as dust particles in a buddha land, illustrates how after the ten grounds, the seal of wisdom universally pervades, abiding in a single dust mote while pervading many buddha lands, because wisdom is 20. It is said that to the east of the Flower Treasury world system, beyond ten world seas, this illustrates the superior progress of the ten grounds. 21. East represents the initial commencement. 22. There is a world ocean named All Pure Light Jewels, indicating that the essence of meditation in the fifth ground encompasses all stages. 23. Within it, there is a world system named Sound of the Light of Vows of All Tathagatas, which indicates that in this fifth ground, the initial ground of joy gives rise to the ten indestructible minds as the seed of the world. 24. This clarifies that the great wisdom and compassion of the Dharma realm are the seeds, because in the initial ground, one gives rise to the mind by relying on the supreme vows of the Buddhas of the ten directions, which is called the sound of the lig 25. Moreover, an ancient worthy said: 26. Counting the trichiliocosm worlds up to the number of Ganges sands is called one world system. World systems up to the number of Ganges sands is one world seed. 27. Within it, there is a world named Pure Light Gold Adornment, which, in terms of the essence of meditation universally encompassing, extends all the way to vajra wisdom. 28. It is made of the essence of all fragrances, vajra-like maṇi jewels, which uses the fragrances of precepts, concentration, wisdom, liberation, and the knowledge and insight of liberation, as well as the vajra-like wisdom nature that is inherently und 29. The king symbolizes the mastery of wisdom. 30. The shape resembling a multi-storied pavilion represents the wisdom of the ten grounds, with layers upon layers, endless. 31. The adornments of knowledge, insight, kindness, compassion, joy, and equanimity, and the clouds of various wondrous jewels, symbolize the formation of the ten grounds and abodes through the great clouds of compassion and vows. 32. The ocean of various jewel necklaces represents the establishment of the sequence of the ten grounds through the ocean of myriad practices as necklaces. 33. The clouds of wondrous palaces covering above symbolize the vast palace of compassion and the wisdom palace of the Dharma realm that contain all beings. 34. The mixed dwelling of the pure and defiled illustrates the simultaneous advancement of the wisdom and compassion of the gate of the Dharma realm's great samādhi of stillness, where the Buddha's land and the land of sentient beings are unobstructed an 35. In this world, in the past kalpa named Universal Light Banner, it illustrates the original wisdom of light. 36. The country named Universal Wondrous Treasury represents the universal light wisdom that is shared by all sentient beings, and is therefore called a treasury. 37. The name of the site of enlightenment is Wondrous Moon Radiance of All Jewel Treasuries, which illustrates that the fifth ground's nature of pure meditation is the site of enlightenment, able to manifest and appear all the treasuries of wisdom jewels 38. There is a Buddha named Sound of the Irreversible Dharma Realm, who attains this above-mentioned Dharma door of the site of enlightenment and skillfully subdues afflictions, thus attaining the irreversible sound of turning the Dharma wheel of the Dha 39. Attaining supreme perfect enlightenment here means that using the above-mentioned Dharma to manifest the extinction of afflictions is itself enlightenment, with no separate enlightenment or destruction. Paragraphs: $ 0 4 9 12 15 20 25 28 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. When one has attained enlightenment through the practice of this Dharma, all the actions of the tathāgatas bodies are preceded by wisdom and followed by wisdom. 1. There is a thing like that. 2. By cultivating the meditative absorption that reveals all forms, and by being skilled in the dhāraṇī of all appearances, the tathāgatas display the body of various colors, shapes, shapes, and widths of the deities and the waters. 3. The nāgas, the yakṣas, the gandharvas, the asuras, the asuras, the humans, the yakṣas, the great yakṣas, the śakra, the brahmins, the protectors of the world, the brahmins, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the y 4. The king, the princes, the people, the monks, the nuns, the lay practitioners, and the hundreds of thousands of sentient beings gathered together in all their assemblies, and they all practiced immeasurable conduct. 5. It is the color, the sign, and the shape. 6. The most excellent. 7. The Lord of Noble Ones. 8. He taught the Dharma to his disciples, and he was endowed with everything. 9. The mind is the mind that is the cause of the mind. 10. They are truly honored, and they are truly delighted. 11. This is the correct explanation. 12. They are taught to be correct. 13. I praised him. 14. They are pleased and do not appear. 15. They are invisible, but they are not known to be gone. 16. They gathered around them. 17. They do not know what is to come, even if they do not speak or explain it. 18. I am not satisfied with this view. 19. They will find great joy in the teaching and great joy in the supreme. 20. They are attached to and are not attached to any desire, any desire, any objects of interest, or any pleasures. 21. If they do not appear, they will be thirsty because they see and hear. 22. The thirst for seeing, the thirst for seeing, the thirst for hearing, and the thirst for hearing the Dharma are also the causes for attaining the uncontaminated actions of the body, speech, and mind. 23. This is the thirteenth unmixed Dharma of the Thus-Gone One, my daughter. 24. Girls, she said. 25. Bodhisattvas perform the actions of wisdom when they engage in bodhisattva conduct. 26. They do not act with pride. 27. The agent of the wisdom speech is not deceitful, arrogant, or deceptive. 28. They speak the truth and do not speak subtle, harsh, or deceptive words. 29. They speak beneficial words, excellent words, and Dharma words. 30. This word does not harm me or anyone else. 31. The Buddha spoke meaningful words. 32. It satisfies all sentient beings. 33. It is not a thing. 34. It is not burned. 35. They are endowed with wisdom and eloquence. 36. They are not proud or arrogant. 37. When one has attained enlightenment through the practice of this Dharma, all the tathāgatas verbal actions are preceded by wisdom and followed by wisdom. 38. There is a thing like that. 39. The tathāgatas do not speak of any actions, because they are skilled in the meditative absorption of the jewel source and are skilled in the three spheres of samsara. Paragraphs: $ 0 4 9 19 25 37 #nse: 0 6 11 16 19 26 30 34 39 #
|
Please segment these sentences into coherent paragraphs: 0. The mind is engaged in what is different here. 1. But that is not so. 2. But some fools find it difficult to obtain the attainment of the human person, and it is difficult to find the perfectly explained Dharma, in which all suffering is exhausted and all defilements are brought to an end. 3. After attaining the possessions of a monk who has perfected the discipline, those fools will not worship him, nor will they be deprived of food and drink. 4. Brahmas, lamas, and faithful people live by the Dharma, from houses, fields, parks, orchards, and servants and maidservants to the four-legged ones. 5. It is a dispute that is heard by many monks who engage in negative actions in order to make them enjoy the wealth of good qualities and to conform to their virtuous aspirations. 6. The power of living in a house robs them of the wealth and activities they dedicate to them, and they use them in their own personal way. 7. The foolish man is wrong. 8. This is how it will be. 9. Then King Bimbisāra spoke to the Blessed One, saying, O king, I am the one who has the power to bring you happiness. 10. Reverend Lord, 11. The monk who abides by the Dharma. 12. The rich are endowed with good qualities. 13. Such unwanted results will arise from the monks who steal the wealth of their dedication and the conduct of their relatives and then take it upon themselves. 14. If you are just a householder, you should stay at home. 15. Monks who live by the Dharma will steal the wealth and livelihood that they have dedicated to them and will then enjoy it for themselves. 16. They will have as many as they can have as they are not. 17. The Blessed One said, I am the one who has the power to do this. 18. The king was great. 19. What is the matter with you? 20. Reverend Lord, I prayed. 21. Monks, you live by the Dharma. 22. They are rich in good qualities, and they are given wealth and companionship. 23. The one who is to be rejected. 24. I will not. 25. But in the future, there will be no-believers in the royal family, brahmins, nobles, and people who will not be afraid of the outside world. 26. Monks, you live by the Dharma. 27. Those who have the qualities to steal wealth and livelihood from the rich and who wish to enjoy it in their own way will fall into ruin. 28. The Blessed One said, I am the one who has the power to do this. 29. Great king! 30. If I live by the Dharma, from the royal lineage to the people, I will be like a peacock. 31. The misdeeds of those who steal the wealth and livelihood of those who are rich in virtue and who enjoy it for themselves are explained as follows. 32. They will not believe in what they have done, but they will abandon it when they have the opportunity to teach it. 33. These are the three. 34. They will be caught and will be tormented by the two kinds of terror. 35. The king said to the Blessed One, King of Form, I have asked you twice. 36. Blessed One! 37. I will teach you. 38. The Sugata. 39. I will teach you. Paragraphs: $ 0 9 17 25 35 #
|
Please segment these sentences into coherent paragraphs: 0. Sixth, clarifying where this sutra is circulated: The circulation section of this sutra is at the end of each chapter, where there are places of shaking the earth, raining flowers, and bodhisattvas making offerings. In general, it is the section of e 1. The chapter on the appearance of the Tathagata is not at the end of the sutra, because this chapter is the end of the sutra. 2. Because this chapter is the conclusion of the thirty-seven chapters and the five positions of the bodhisattvas' causal and resultant practices, for this reason it is the end of the sutra. 3. Moreover, from the sixth scroll, in the chapter on the appearance of phenomena, the light emitted from between the teeth caused Samantabhadra Bodhisattva to explain the causes and effects of sentient beings and the causes and effects of the Tathagata 4. The causes and effects of the Tathagata, the world's retribution, and the adornments of the country. 5. Between his eyebrows he emitted light, causing Mañjuśrī, Worthy Chief, and others to speak the ten stages of faith, and then later spoke the ten abodes, ten practices, ten dedications, ten grounds, eleventh ground, ten samādhis, ten supernormal power 6. From the chapter on manifesting characteristics to the chapter on the appearance of the Tathāgata, there are thirty-six chapters of sūtra. 7. In the stage of equal enlightenment, there is one assembly in the third concentration, with one chapter of sūtra, but the text is not yet complete. 8. Including the total number, there are thirty-seven chapters, with a total of forty chapters of sūtra before and after. 9. Up to the chapter on the appearance of the Tathāgata, it is the end of the beginning and end of the five stages of cause and effect. 10. The chapter on the appearance of the Tathāgata manifests the Dharma, which symbolizes the completion of the beginning and end of the five stages of cause and effect. It then pours light between the eyebrows into Mañjuśrī's head and light from the mou 11. Taking Mañjuśrī as the essence of the Dharma realm and Samantabhadra as the function of the Dharma realm, the two persons mutually serve as essence and function. 12. Or Mañjuśrī is the cause and Samantabhadra is the effect. 13. Or the two persons mutually serve as cause and effect. 14. This entire sūtra always uses these two persons to represent essence, function, cause, and effect. 15. The buddhas of the past and present are the same. They all rely on these traces to clarify the benefits of advancing and cultivating cause and effect. 16. The Tathāgata emits light from between his eyebrows and from his mouth, and bestows this upon the two great beings, immediately clarifying the completion of the beginning and end of the teaching methods in the five positions. 17. The light from the mouth is the meaning of entrustment and the meaning of circulation, causing the teaching and practice to circulate. 18. The light from between the eyebrows is the meaning of the fruition. Having already emitted the light of fruition and entrusted it to Mañjuśrī, causing Mañjuśrī to ask about the Dharma of fruition, and Samantabhadra speaking of the Buddha's appearance 19. This chapter fully explains the entrustment and dissemination, and also uses the analogy of the crown prince of a wheel-turning king who is fully endowed with the marks of a king and is able to govern the kingdom. The text will be clarified in the ch 20. After the chapter on the appearance of the Tathāgata, the chapter on leaving the world is where the Buddha himself achieves results and practices the universally good conduct of benefiting others, teaching the way of worldly affairs. 21. Before the fruition of the ten grounds, one practices the universally good conduct for one's own benefit and the benefit of others; 22. After the fruition of the eleventh ground, one practices the universally good conduct that is purely for the benefit of others. 23. As explained in the brief commentary on the first seven scrolls, it has already been explained. 24. Like the chapter on the Dharma realm, it encompasses the entire teaching of the scripture, which is all the gateway to the Dharma realm. 25. As for being in Jetavana, it clarifies that the world of sentient beings is the Dharma realm, because the nature of sentient beings is inconceivable, and because the discriminations of sentient beings are the wisdom of the Tathāgata. It clarifies tha 26. As for the third, the essence of the teachings, according to Master She's explanation of the essence of the scriptures, 27. the essence of all the holy teachings is the four dharmas: name, phrase, and text, because they have language as their nature, and because they are mutually understood through prior habituation. 28. These four are for the sake of upholding and spreading the teachings, and causing the Dharma to endure for a long time. 29. However, these dharmas arise based on six bases: 30. First, based on the Dharma, referring to the twelve divisions of the teachings; 31. Second, based on the meaning, following the characteristics of the stages; 32. Third, based on the time of speaking, past, present, and future, and the events of oneself and others; 33. Fourth, based on the place, which must be in the world, country, and city; 34. Fifth, based on numbers, from one, ten, one hundred, one thousand, up to infinitesimal; 35. Sixth, based on those pudgalas, speaking of the existence of the Buddha's teachings. 36. Due to these six bases, the true Dharma can endure for a long time. 37. Pudgala means one who grasps and takes on various destinies. 38. The above is the conclusion of Master She's establishment of the essence of the teachings. 39. Now, Tongxuan, based on this Flower Ornament Sutra, establishes ten kinds of teaching principles, which are vast and inexhaustible. Paragraphs: $ 0 6 10 16 20 26 39 #
|
Please segment these sentences into coherent paragraphs: 0. Devas, do not be afraid! Yakṣas, rākṣasas, 1. and all the asura multitudes, I proclaim the samaya. 2. There is none who can transgress it. Humans, non-humans, ghosts, 3. and all the bhūtas, you should give rise to a compassionate mind. 4. All of you should think of the perfect enlightenment, the Dharma King, the most venerable of the two-footed, 5. the Lion of the Śākyas, the benevolent king. The Buddha has spoken the mantra🔽of the Buddha's crown, the Buddha's eye, and so forth, which turns the wheel 6. in the three realms. 7. The supreme peak of the assembly of light, the supreme peak mantra 8. Avalokiteśvara with the lotus hand, the holy Avalokiteśvara 9. The venerable Pṛthivī, the famous queen of the Tārā family 10. The white-robed one and the greatly white one, the one with the wild wheel at the base, the one at the time 11. The one with the majestic horse head, the vidyārāja of the lotus family 12. The supreme one who flows out from the Buddha, the cakravartin with one syllable 13. The lord of the mantras, the god among gods who should be remembered 14. The bright lord with great ferocity, the greatly wrathful Yamāntaka 15. Also remembering Avalokiteśvara, who arises from compassion in the mind 16. Thus it was spoken by the primordial Buddha, Tārā who saves sentient beings 17. Spoken by Avalokiteśvara, abiding in the samādhi of compassion 18. The holy one manifests in a female form, this is the bodhisattva 19. Practicing the conduct of enlightenment, in the thousand worlds 20. And also in countless realms, traversing through various hardships 21. Liberating all sentient beings, holding the wondrous form of a woman 22. All are tamed and made to follow, established in the vehicle of enlightenment. 23. For the bodhisattvas, it is said, one should recollect Vajrapāṇi, 24. The diligent one, the king of mantras, holding the family of maṇḍalas. 25. The one who is worshipped in the three realms, the hook, the chain, the measure, 26. Vajra-fist, of renowned name, the wrathful one, the beautiful one with a mole on the moon, 27. The blue staff, of terrifying form - such is the assembly of messengers. 28. The wrathful one, known as the teacher of the gods, the most excellent of the vajra family, 29. If one recollects, one will be protected - in the world, like a fragrant elephant. 30. The bodhisattva of great authority, the bodhisattva Mahāsthāmaprāpta, 31. The eldest son of great authority, the venerable Samantabhadra of majestic appearance, 32. At that time, if one recollects, one will be free from all fears. 33. One should also always recollect Ratnâbha, the greatly powerful one, 34. The most excellent king of yakṣas, the assembly of śrāvakas and pratyekabuddhas, 35. All of them will be free from fear - if one makes offerings to them, 36. One will attain great protection - in the realms of Bṛhatphala and Punyaprasava. 37. The gods of the form and formless realms, free from desire, of great authority and virtue, 38. Those who make offerings to the Three Jewels, with pure faith in the Buddha's teachings, 39. They all do not exist, with neither friends nor enemies to fear, Paragraphs: $ 0 7 15 23 30 37 #
|
Please segment these sentences into coherent paragraphs: 0. She developed insight, and by striving and persevering she reached Arahantship together with the discriminations. 1. Therefore it was said of her in the Apadana:🔽“As the Great Sage Vessabhu 2. Was going on his almsround,🔽I gave him a handful of grass 3. And became his attendant.🔽“The Sambuddha Vessabhu, 4. The Leader of the world, 5. Stood in the street and blessed me.🔽“Having given a handful of grass, 6. You will go to the Tāvatiṃsa heaven🔽And become a great benefactor 7. Of the thirty-two gods.” 8. “You will perform great service to fifty world-rulers, 9. and you will always grant all that is wished for by the mind. 10. “Having enjoyed prosperity, you will go forth, O you who have wealth, 11. and having fully understood all the pollutants, you will be extinguished, pollutant-free.” 12. Having spoken thus, the Sambuddha, Vessabhū, the Leader of the World, 13. the Hero, rose up into the sky like a king of swans in the sky. 14. “Well-given is my gift, well-performed is my sacrifice, 15. having given almsfood to the one with the bowl, I have attained the unshakable state. 16. “Thirty-one aeons ago, the gift that I gave then, 17. I do not know of a bad destination, this is the fruit of giving alms. 18. “My defilements are destroyed … the Buddha’s instruction has been made an instrument of my welfare.” 19. But having attained Liberation, and living in the happiness of the fruit and the happiness of Nibbāna, after some time, thinking: “I will roar a lion’s roar in front of the Teacher,” 20. after asking for permission from his preceptor, he left Bārāṇasī, and after going to the Great Wood, 21. and in due course she reached Sāvatthi. She approached the Teacher, 22. and after paying obeisance to him, she stood at one side. The Teacher welcomed her. She then declared the fruit of stream-entry by revealing the fact that she was the Teacher’s own sister. Thereupon her mother and all her relatives and attendants bec 23. Later, as she reflected upon her own attainment, she uttered the following Stanza of Expiation, beginning with the words spoken by her father: 24. “In the past, O lady, you ate your children, 25. and day and night you were tormented with grief. 26. “But now, O Brahman lady, having eaten all your hundred children, 27. by what means is it that you are not tormented with grief? 28. “Hundreds of children and hundreds of relatives 29. have been eaten by me in the past, O Brahman. 30. “But now, having understood the escape from birth and death, 31. I neither grieve nor weep nor am I tormented with grief. 32. “How wonderful, Vasettha, the words you speak! 33. Having known what Dhamma, do you speak these words? 34. “This is the Buddha, Brahmin, who has come to the city of Mithila. 35. He teaches the Dhamma for the removal of all suffering. 36. “Having heard the Dhamma of the Worthy One, of the One Free from Defilements, 37. there I came to know the true Dhamma, and overcame the sorrow for my son. 38. “I too will go to the city of Mithila. 39. Perhaps the Blessed One will liberate me from all suffering.” Paragraphs: $ 0 1 8 12 19 23 32 38 #
|
Please segment these sentences into coherent paragraphs: 0. They should be said to be not eliminated. 1. What is aging, what is death, what is impermanence? 2. What is aging? 3. Answer: 4. When practice declines, the faculties mature and deteriorate, the complexion changes, and one becomes old and decrepit, this is called old age. 5. What is death? 6. Answer: 7. When sentient beings are born in such and such a place of birth, if their life ends, they will die, disappear, lose their life, abandon their aggregates, and the life faculty will cease, this is called death. 8. What is impermanence? 9. Answer: 10. The scattering and disappearance of conditioned phenomena, this is called impermanence. 11. Is all death impermanence? 12. Answer: 13. Yes, all deaths are impermanence. 14. Can there be impermanence that is not death? 15. Answer: 16. Yes, all conditioned phenomena except death are impermanence. 17. Is the power of conditioned phenomena stronger or the power of impermanence stronger? 18. Answer: 19. The power of conditioned phenomena is stronger, not impermanence. 20. Conditioned phenomena are past, future, and present phenomena that cease, while impermanence is present phenomena that scatter. 21. Some say: 22. The power of impermanence is stronger, not conditioned phenomena. 23. The practice is also impermanent, like the strong intention of my practice. 24. The non-impermanent practice is the cessation of past, future, and present practices. The impermanent one is the dispersion of present practices. 25. Moreover, the World-Honored One said: 26. These three conditioned characteristics arise, decline, and abide for a while. 27. How does the mind arise, how does it decline, and how does it abide for a while? 28. The answer is: 29. Arising is birth, decline is impermanence, and abiding for a while is aging. 30. Chapter 6 on Form, ending with 37 Sanskrit verses and 689 Qin words. 31. Chapter 7: The Unwholesome, in the Abhidharma Miscellaneous Section, the Unwholesome. The World-Honored One also said: 32. Knowing the unwholesome, all empty precepts, they do not attain the meaning, 33. like emerging and sinking. 34. Why did the World-Honored One say that the empty precepts associated with the unwholesome are suffering? 35. Moreover, the World-Honored One said: 36. Sitting with the body upright, they fix their attention in front of them. 37. How do they fix their attention in front of them? 38. Moreover, the World-Honored One said: 39. Mahakashyapa! Paragraphs: $ 1 3 5 8 11 17 21 25 31 34 36 38 #
|
Please segment these sentences into coherent paragraphs: 0. victory, victory svâhâ! 1. This is the mantra of the vessel; it is to be applied everywhere. 2. Om Amogha! 3. Prabharabhavan! 4. Bhuve thara thara svâhâ! 5. This is the mantra of the introduction. 6. Om Amoghanamaskara 7. sarvatathagatam! 8. Om jale hum! 9. This is the mantra of prostration and the folded hands. 10. Om Amogha cakre 11. durudurupradurud svâhâ! 12. This is the mantra of circumambulation. 13. Oṃ amogha-samanta-bhava ne bhava bhava svāhā. 14. This is the mantra for inviting. 15. Oṃ amogha-cintāmaṇi ākarṣaya dūru dūru svāhā. 16. This is the mantra for supplicating. 17. Oṃ amoghanirmita 18. vimokṣamandale mili mili svāhā. This is the mantra for inviting. 19. Oṃ amogha-mahā-raśmi-jvālā-sahasrājvalajvalasamantī svāhā. 20. This is the mantra for the lamps. 21. Oṃ amogha-pāśa-hasta prasara gaccha svabhāvanaviśodhi sisara sisara hūṃ phaṭ svāhā. 22. This is the mantra for requesting departure. 23. Oṃ amogha-pāśābandha-samanta-mahā-samaya-dhṛg hūṃ phaṭ svāhā. 24. This is the mantra for the samaya. 25. Oṃ amogha-samante🔽pravara 26. sarasara 27. Prasara mahābhūte śara 28. Dhīri dhīri 29. Hum hum phat svāhā. 30. By means of this mantra, one should offer sesame seeds, rice, barley, roots, stalks, white sacrificial cakes, sacrificial cakes for the lord of the great assembly, flowers, and incense. 31. Subsequently, they will be unable to create obstacles.🔽“Next, one should recite the mudrā 32. of the supramundane maṇḍala, 33. by merely holding which 34. all misdeeds will be pacified.🔽“Karma, kleśa, and obscurations, 35. and all poisons will be destroyed.🔽The pledge mudrā of the family 36. of the maṇḍala of liberation🔽is formed with the two hands in the shape of a lotus,🔽with the fingers evenly placed, 37. and the middle fingers like hooks. 38. The two hands are placed together🔽In the mudrā of liberation and commitment. 39. It is consecrated as the Amogha-pāśa. Paragraphs: $ 0 2 5 6 9 10 13 15 17 19 21 23 25 31 34 39 #r, and will be unable to do so through the use of many poisons and weapons. 17. The kings of Ajo, Pulin, Kalinka, Puri, and Shakathimita will not be able to do so. 18. The people of the land of Taggart, the land of Malaya, the land of Kura, the land of Tadzara, the land of Shiva, the people of the land of the warriors, the people of the land of the people, the people of the people, the people of the army, 19. And the king said to the king, The king will teach the people of the south, the people of the south, and the people of the south, that the terror will come for six months. 20. When the moon and moon are gone, the brahmin and the king who holds a throne enter the battlefield and fight. 21. He was accompanied by his ministers. 22. The rulers of the world will fight. 23. The merchants who travel to the towns, the people of Akkuta, the people of Gousa, and the people of the land. 24. the Abhisara, the Gashutra, the Mala, the Apira, the Mourner, the Crowd, the Cow, the Donkey, the Camel, 25. The land that is made of these will be unsuitable for the king, and the land will be frail. 26. The people of those countries will have their sins pacified for fourteen months. 27. The moon is a good year in the cave. 28. The rain fell well, without any illness. 29. The man will be happy and peaceful, without harm. 30. At the end of the month, the sky was full of clouds. 31. If the stars fall, the heroes, the men who live by weapons, and the thieves will die by the power, harm, and violence of others. 32. If the moon is pushed by another moon, and if it touches the moon, it will cause many kinds of damage to the moon. 33. If the moon goes down in the night, the king will die, and his body and wealth will be lost. 34. The Buddha said, When a wolf enters the sky, the star will be born again. 35. If the moon is struck by a wolf, the king will die. 36. When the moon and moonlight meet, and when the moon is in the sky, they will touch it. The newcomer will defeat the people who lived there in the past, and the king will destroy and devour the people. 37. The moon is like a lotus flower and a lotus flower. 38. The moon appears in the same way as the number of days. 39. The mandala is radiant and moves without decay. Paragraphs: $ 0 6 10 12 18 27 31 37 #
|
Please segment these sentences into coherent paragraphs: 0. That itself is the maṇḍala, which is the sealing of the maṇḍala of migrating beings. 1. Therefore, it is called a “seal. ” 2. This is the completion stage. 3. Or else, “seal” means the sign of the queen. 4. Since all beings, whose nature is the aggregates and so forth, are sealed by that, it is a seal. 5. And that is the nature of the vajra and lotus. 6. Because all beings, who are related to the four modes of birth, are sealed by the vajra and lotus seals. 7. Therefore, the vajra seal and the lotus seal 8. should be known as the nature of method and wisdom. 9. This is the completion stage. 10. Or else, “seal” means the producer of the nature of the aggregates and so forth. 11. The seal of the source of phenomena🔽is the nature of the aggregates and so forth. 12. Since it is sealed by that, the seal is the karmamudra, the samayamudra, the wisdom of meditating on reality, the mahamudra, the nature of the purified aggregates, and so on. 13. Since all migrating beings are sealed by those, they are seals. 14. Alternatively, the nature of the aggregates, sense bases, and elements is the four elements, earth, and so on. 15. They are Locana, Mamaki, Pandara, and Tara. 16. Since all mandalas are sealed by those, they are called “seals.” 17. That is the creation and completion. 18. The external sequence will now be explained. 19. The four hooks and so on are the four kings of desire and so on. 20. The corners are the corners of the gates. 21. His wheel and vajra are the symbols of the uṣṇīṣa cakravartin and Sumbha-nīlāmbara-dhara-rāja. 22. They are to be placed above and below. 23. The six kings of knowledge are the six kings of desire. 24. The six seals 25. are renowned as the six symbols. 26. Beginning from the earth element up to the consciousness element, the form vajrī and so on are in the maṇḍala in the same order as the mirror, which has the nature of a reflection, and the sound, which has the nature of an echo. 27. The conch is the nature of the morality of Dharma, the nature of good smell, and the vessel is filled with the five nectars.🔽The nature of the enjoyment of the five sense objects is the nature of the purification of desire. 28. Since desire is the cooling of the heat of desire and so on,🔽it is the nature of the bliss of supramundane wisdom.🔽The source of phenomena is the nature of the three vajras of body, speech, and mind and the three bodies and the three samadhis. 29. Those six mudras are the vajra lord. 30. One should place the mudras of Rupadharvaja and so on. 31. One should arrange the mudras of the Buddhas, Bodhisattvas, and Wrathful Kings, which are the vajra, wheel, jewel, lotus, sword, hammer, etc., and the colors of their families, which are the five colors. 32. Moreover, the single hero is the mudra of Ksitigarbha, etc. 33. The color of the family of the mudra is to be imagined as following the family of Vairochana, etc. 34. That is the creation and perfection stages. 35. The reply to the question about the flower should be explained. 36. The flower is the goddess of the space element, who is the essence of the wisdom lotus. Inside means inside the center of the lotus. Element means the fresh element, i.e., blood. 37. That is the division of body, speech, and mind.🔽From the maṇḍala of body, etc., 38. one should practice, i.e., accomplish, the conduct, which is the taking with the tongue and the consecration with the seed syllables of the three families. 39. Or else, the space element of the queen is the space of wisdom. Paragraphs: $ 0 3 10 14 18 23 26 30 35 37 #
|
Please segment these sentences into coherent paragraphs: 0. They are the ones who teach. 1. Some people say that the first is not obvious. 2. For example, it is said that the person who speaks the truth speaks. 3. Some say that the end is not revealed. 4. The fear of the group of terrors. 5. Therefore, since the words up to and including this are not expressed, it is called the refutation of the analysis. 6. This is taught only by means of words. 7. Or is it just one, like space? 8. If it is not the same as a substance that is free, 9. Therefore, it is said that the individual is the same. 10. The meaning of the words other is other. 11. This is the explanation. 12. The quantity of the substances that are similar is the extensive explanation. 13. The word substance is used to refer to the same thing. 14. Or else it is produced by means of a similar object. 15. These are the five aggregates of the approach. 16. Or, possessed refers to the substance that possesses. 17. Because it is a misconception. 18. The essence of the essence is the essence of the essence. 19. If it is not so, it is widely accepted. 20. If all contaminated phenomena are analyzed, they are one thing. 21. The expression the cessation of all afflictions means that one obtains the cessation of the object to be eliminated by means of the source, the cessation, the path, and the meditation. 22. Because it is the cessation of the afflictions that are the cessation of the cessation of suffering that is to be eliminated by seeing suffering. 23. The word that is, is widely used. 24. The meditation on the remnants of the path is pointless because it is the attainment of the complete and complete freedom from the two moments of the path. 25. One of the two is a little bit more. 26. It is impossible to say that even a little bit is not realized. 27. It is not appropriate to meditate on the antidote to residual effects, since it is the object of seeing what is not seen. 28. The only thing that is not seen is the attainment of the afflictions to be eliminated by seeing them. 29. If one has attained the complete freedom from the afflictions through seeing the first truth, then the remaining truths have already been seen. 30. They will be seen without any purpose. 31. Meditation is the antidote to insight in order to maintain the elimination of the afflictions and to eliminate the unevenness. 32. For those who are not angry, it is pointless. 33. It is impossible for them to degenerate. 34. The following is the explanation of the following. 35. But it is not possible to define the specifics of the afflictions and the specifics of the individual. 36. For, when one sees the suffering of desire, one should also abandon all the other three realms. 37. Well, he said, and went on to say, Well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well, well 38. What is it? 39. The Sūtra says: Paragraphs: $ 0 4 8 15 20 24 31 35 39 #
|
Please segment these sentences into coherent paragraphs: 0. The student is uneasy. 1. Please, master, give me peace of mind. 2. The First Patriarch said: 3. Bring your mind here and I will give you peace. 4. The Second Patriarch said: 5. I have searched for the mind but cannot find it. 6. The First Patriarch said: 7. I have given you peace of mind. 8. At that moment, he clearly awakened to his own mind. 9. It is neither within, without, nor in between. 10. If you can decisively believe this, 11. you will not seek it from others. 12. If you can take it up, there will be no more doubts or hindrances. 13. Virtuous ones, 14. is there anyone here who can take it up? 15. Just listen clearly and distinctly. 16. The Dharma is the virtuous and true mind. 17. Do not let various conditions change you, following the waves of things. 18. What is the difference from the Second Patriarch? 19. Today, West River, together with the virtuous ones, 20. Seal this mind and it is the Buddha mind. 21. Do not doubt any further. 22. Listen together to a verse: 23. In the assembly of Xihe, a true Chan student, 24. In front of Zixia Mountain, a person standing in the snow, 25. Personally seals his own mind, the mind is the Buddha. 26. Do not let a speck of dust arise outside the mind. 27. He raised his staff and said: 28. The buddhas of the three times 29. Are all right here. 30. Look, look, see that you have no holes. 31. They all enter into the staff. 32. Spontaneously giving rise to false patterns. 33. Do you have anyone who can chase after it? 34. If so, take a step forward. 35. See if you can chase after it. A monk came out. The master said: 36. In a flash, it has already been thrown a thousand miles. He hit again and said: 37. I have already jumped ahead. 38. I have jumped into the mud pit. 39. You want to add more grass to the flames. Paragraphs: $ 0 2 13 19 23 27 35 #
|
Please segment these sentences into coherent paragraphs: 0. He will be disenchanted with the phenomena of samsara 1. and will not have faith in the Dharma of enumeration. 2. All the signs of appearances 3. will be understood to be like illusions.🔽He will be fearless and unafraid 4. of the great powers of the world. 5. And so on—the supreme, limitless 6. signs of the body, the appearances,🔽are as follows: 7. and the splendor of the senses is clear.🔽One can fly in the sky,🔽and one is light like cotton. 8. One does not sink in water, nor is one burned by fire. 9. One cannot be carried away by the wind. 10. And so forth, the limitless supreme 11. will occur just as much as one speaks with the voice. 12. One should understand that. 13. The supreme substance endowed with qualities 14. will be obtained and attained. 15. In experience and dreams 16. just as the supreme empowerment is conferred, 17. those aspects of ability will occur. 18. Those are the signs of obtaining empowerment. 19. Thus it is said. 20. Then again, the lion of speech, the all-good vajra agent, made a request: 21. The yogins and yoginīs of pristine consciousness 22. should keep the secret hidden in the manner of methods.🔽In order to quickly accomplish the secret,🔽to abide in the secret samaya, 23. and for all people who delight in symbols 24. to be close and affectionate, 25. all the symbols of body and speech 26. should be explained by the Lord of Secrets.” 27. When this was requested, the Lord of Secrets said: 28. “In the manner of the secret hidden methods, 29. the samaya of symbols will be explained. 30. All the assembly of gathered ones, listen well! 31. The samaya of the body symbol mudrā 32. is all actions done with the right hand. 33. The symbol of the yogin’s action 34. is the symbol of the left hand not doing anything.🔽The symbol of the hand touching the crown 35. is the symbol mudrā of prostration. 36. Touching the forehead 37. is the symbol of the añjali gesture. 38. Extending the right hand 39. and bowing the head Paragraphs: $ 0 3 7 15 20 27 34 #
|
Please segment these sentences into coherent paragraphs: 0. But if one does not have that perception, it is not the case. 1. It is also the case when one applies the former term. 2. It is also the case when one has that quality in the future. 3. It is also the case when one has that quality in the present. 4. It is also the case when one is similar to that.🔽It is also the case when one changes sex.🔽It is also the case when one is a eunuch.🔽It is also the case when one is a hermaphrodite.🔽It is also the case when one is a human. 5. It is also the case when one is an animal.🔽It is also the case when one is a hungry ghost. 6. It is also the case when one is a god.🔽It is also the case when one is in the intermediate state.🔽It is also the case when one is in the formless realm.🔽It is also the case when one is in the form realm.🔽It is also the case when one is in the desire 7. The nose is one’s own. 8. Not having reached ten days is a part. 9. Not being a field is a downfall. 10. Not concealing the offense is not it. 11. Practicing to please is meaningless. 12. Here the rites are changed. 13. At that time the body is the agent itself. 14. Arisen from another is not one’s own migration. 15. Also, relying on the form of another migration is killing. 16. Obtaining another state is not another. 17. The absence of that fault is different. 18. Also, giving up. 19. In the case of many in one basis, as many as there are, that is the fault. 20. A part of that is included in that. 21. All that is expelled is a saṃghāvaśeṣa except for the end. 22. The transgression is not determined by the number of actions.🔽The transgression is half if one makes half the effort. 23. The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort. 24. The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort. 25. The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort.🔽The transgression is half if one makes half the effort.🔽The transgression is half 26. The transgression is half if one makes half 27. The non-possession of the factors of spiritual power is the non-possession of the factors of spiritual power. 28. The non-deterioration of the tangible is the non-deterioration of the tangible. 29. The non-deterioration of the voice is the non-deterioration of the voice. 30. The non-possession of nails, teeth, flesh, and hair is the non-possession of nails, teeth, flesh, and hair. 31. The human destiny is the human destiny. 32. The non-deterioration of the nature is the non-deterioration of the nature. 33. The non-possession of the voice of a eunuch or hermaphrodite is the non-possession of the voice of a eunuch or hermaphrodite. 34. The non-deterioration of contact is the non-deterioration of contact. 35. The householder who has gone forth in the middle period and the non-attached and deteriorated ones are half householders. 36. The non-deterioration of the complete training in the precepts of a fully ordained monk or nun is the branch of the training. 37. The characteristics and the vows are included in one's own faction. 38. Here, one's own faction is the laity, and the monks are despised. 39. The monks' requisites are proper, of the right measure, and so on. Paragraphs: $ 0 7 13 27 35 38 #
|
Please segment these sentences into coherent paragraphs: 0. Who with a mind would strive for it? 1. This one is to be killed, this one is to be killed, 2. This one is not to be killed, this one is to be taken. 3. With such thoughts, 4. What need to speak of the king? 5. Therefore, kingship is a small pleasure, 6. In the end, it has great fear.🔽Having given it up, you should rely 7. On the monkhood, which is entirely virtuous. 8. Overcome by attachment to self, 9. Turning their backs on the forest of asceticism,🔽Beings act in such an unvirtuous way that they will be supported by the lower realms. 10. The smoke-colored canopy of the burning 11. Is in harmony with the thin worms. 12. In the middle of a tree with flowers growing on it, 13. with a blue lotus at the end, 14. endowed with a place born from the earth, 15. with a thick shade born from the earth, 16. a place that is cool, 17. frightened by the falling of bees, 18. with a trembling look all around, 19. the girls of the ascetics 20. were gathering flowers. 21. The sound of the churning fire sticks 22. signaled the arising of fire all around. 23. The ascetics all around 24. were closing the door of the leaf hut. 25. The peaceful abode of the leaves 26. was free from the unpeaceful people. 27. The forest of austerities, attached to relatives, 28. could not be gone to by people. 29. This obstacle for the good 30. would not arise if one were not affectionate. 31. Friends are cut off, there is no sorrow. 32. And the minds of embodied beings will not be tormented. 33. Through attachment to self, the world🔽Is forced to do what should not be done. 34. Because it is the cause of going to the lower realms, 35. It is very difficult to please an enemy. 36. Who would do such a thing🔽Out of delusion of attachment to self? 37. The arrows of the scornful🔽Will strike the target in an instant. 38. When the scornful are approached, 39. They are the greatest enemies in the world.🔽At that time, attachment, hostility, and ignorance Paragraphs: $ 0 6 9 11 19 21 25 28 33 37 #
|
Please segment these sentences into coherent paragraphs: 0. He is the one who has perfected the greatness of being in the midst of all retinues, the inconceivable supramundane bodhisattva who teaches the various meanings of the truth together with their results. 1. He is taught because he is the cause of the joy of all. 2. Moreover, he is the king of all the sambhogakayas because he is beautiful and blazing through the teaching of thatness. 3. As is said: 4. My inconceivable supramundane mind is the seed of goodness. 5. The cause of the joy of the wise is the various teachings in the midst of samsara. 6. The great sound of the holy Dharma always spreads in all the worlds. 7. I pay homage to him who dwells in the great kingdom of the Dharma of the Buddha. 8. The emanation body, the supreme body, holds the lineage of the emanation of the Buddha. 9. It sends forth various emanations in the ten directions. 10. It acts for the welfare of living beings just as they are. 11. The emanation body, the supreme body, the body of the nature of emanation is the emanation body. 12. And because it is the best of all other worldly emanations, it is called the supreme body. 13. Thus it is said: 14. In order to ripen sentient beings, it appears in some places like a blazing fire. 15. And to some, the perfect enlightenment and the turning of the wheel of the Dharma. 16. Having entered into many forms, he holds the three worlds, and with various methods, he conquers. 17. Homage to that emanation body of the sages, whose great purpose is pursued in the ten directions. 18. The bearer of the continuum of the emanations of the buddhas is the continuum of the emanations of the buddhas existing in the three times. 19. The continuum of the emanations of the buddhas. 20. Because he holds that, he is the bearer of the continuum of the emanations of the buddhas. 21. Because he does not interrupt the lineage of all tathāgatas. 22. He who has the various emanations in the ten directions is the one who sends forth the various emanations in the ten directions, because he has the magical emanation of various different forms in the ten directions. 23. Therefore, he acts for the welfare of the world in the proper way. 24. He acts for the welfare of the world in the proper way, because he teaches the meaning without error. 25. He is the lord of the gods, the god of gods, 26. the lord of the demigods, the master of the demigods, the lord of the immortals, the god of gods, 27. the destroyer, the destroyer of the lord, the lord of lords. 28. Here, he is the lord of the gods because he is of the nature of Vishnu.🔽He is the god of gods because he is of the nature of Brahma. 29. He is the lord of the demigods because he has the form of the demigod Vritra. 30. The asura is Rahu by nature. 31. The lord of immortality is the form of Rahu. 32. The lord of the gods is the form of the planet Jupiter. 33. The destroyer is the nature of Ganapati. 34. The lord of the destroyer is the nature of Mahadeva. 35. The lords of the gods and so forth should praise the Bhagavat himself. 36. He who has crossed the desert of existence, 37. the sole teacher, the lord of beings, 38. renowned in the ten directions of the world, 39. the great lord of the gift of Dharma.🔽Here, the desert of existence is samsara. Paragraphs: $ 0 3 8 13 18 25 36 #
|
Please segment these sentences into coherent paragraphs: 0. The first, billions and billions, refers to counting billions and billions of times. 1. Celestial sons from the six desire heavens, the second, lists the names. 2. The four heavenly kings: In the east is Dhṛtarāṣṭra, which means lord of the realm;🔽in the south is Virūḍhaka, which means lord of increase; 3. in the west is Virūpākṣa, which means lord of mixed speech; 4. In the north is Vaiśravaṇa, which means much hearing and is the lord.🔽Second, the Heaven of the Thirty-Three, which means playful or thirty-three heavens.🔽Third, the Yāma Heaven, which means good division or good time. 5. Fourth, the Tuṣita Heaven, which means contentment. 6. Fifth, the Heaven of Transforming Pleasure, where one transforms the objects of pleasure to entertain oneself. 7. Sixth, the Heaven of Controlling Others' Transformations, where one freely enjoys the pleasures of the five desires transformed by others, called controlling others' transformations. 8. Below ten wholesome deeds, third, praising virtues. 9. Not committing the ten evil deeds is itself the ten wholesome deeds, and attaining the rewards of the six heavens is called the rewards of the ten wholesome deeds. 10. Below all merits are accomplished, fourth, a general conclusion. 11. There are also sixteen great kings of countries, each with ten thousand, twenty thousand, up to one hundred thousand retainers, who have the merits of the five precepts, ten wholesome deeds, and three refuges, and are fully endowed with the practice 12. The ninth section lists the assembly of human kings, which also has four parts: 13. The first lists the number, second clarifies the retinue, third praises the virtues, and fourth concludes. 14. The first, sixteen countries, lists the number. 15. Each... below clarifies the retinue. 16. Five precepts, ten wholesome deeds... below, third praises the virtues. 17. Merits of the Three Refuges refers to before the Buddha appeared in the world, people paid homage to the three false treasures, and various gods and false teachers were regarded as the Buddha treasure, the four Vedas and so forth were regarded as the 18. only after the Tathagata appeared in the world did people pay homage to the true three treasures. 19. Practitioners of pure faith refers to those who have accomplished the four faiths, thus called pure faith. 20. Moreover, those who universally attain the correct faith in the Mahayana are called pure faith. 21. Complete means the four faiths in the Buddha, Dharma, Sangha, and precepts are partially complete. 22. There are also all sentient beings in the five realms. 23. The tenth section lists the assembly of the five realms. 24. Either by the power of the sage's compassion they have come to the Dharma assembly, or they should be listed in the six realms. 25. because the asuras are included in the ghost realm. 26. There are also immeasurable assemblies from other directions. 27. The eleventh lists the holy assemblies from other directions. 28. The text is self-evident. 29. There are also those who transform the pure lands of the ten directions and manifest a hundred koṭīs of high seats, transforming a hundred koṭīs of Sumeru jeweled flowers, each in front of the seats, with immeasurable transformed Buddhas on the flowe 30. The twelfth lists the transformation assemblies. 31. This is the inconceivable bodhisattva, therefore able to transform the pure lands of the ten directions and the Buddhas and assemblies, etc. to come to this land. 32. In the text, there are three parts: 33. First, it clarifies the inconceivable power that can transform the land;🔽Second, below immeasurable, it clarifies the inconceivable power that can manifest the Buddhas and bodhisattvas; 34. Third, below each and every Buddha, it clarifies the inconceivable power that can expound prajñā. 35. First, clarifying the transformation of the land, the text says ten directions, referring to the six directions and the four intermediate directions. 36. Pure land refers to the pure land in the west. 37. One billion refers to one billion suns and moons and one billion Mount Sumerus. 38. With innumerable transformed Buddhas... and below, the second clarifies the inconceivable power that can manifest Buddhas and bodhisattvas. 39. The latter clarifies the eight groups: 1. kṣatriya assembly, 2. śramaṇa assembly, 3. brāhmaṇa, 4. four heavenly kings assembly, 5. thirty-three celestials assembly, 6. six desire heavens assembly, 7. māra assembly, 8. brahma assembly. Paragraphs: $ 0 8 12 23 27 30 39 #
|
Please segment these sentences into coherent paragraphs: 0. For this reason means cause and condition. 1. The meanings are all the same. 2. The main points are not explained below. 3. The large rope on top of a net is called a main rope. 4. It can hold the entire net, so it is called essential. 5. The fundamental purport. 6. Whatever is done must be based on the fundamental. 7. If it has no root, from what does it arise? 8. In order to extensively present it, 9. it briefly indicates the fundamental purport. 10. Since the essentials are brief, it intends to expand on the basis. 11. It gathers the extensive to form the brief. 12. In order to give rise to understanding, 13. it unfolds the brief to make it extensive. 14. It refers to the truth of suchness. 15. It clarifies the meaning of emptiness and non-emptiness that transcends words and relies on words. 16. In the truth of arising and ceasing, 17. it discusses defilement and purity, distinguishes causes and effects, 18. and distinguishes the root and the branches of following the flow and going against the flow. 19. It prevents confusion about the true and false, and ensures correct understanding without error. 20. Based on understanding, one gives rise to practice. 21. Distinguishing various dharmas in order to prevent erroneous understanding, 22. it is said that one must give rise to practice.🔽Because of practice, one perfects one's previous understanding. 23. Because of understanding, one guides one's practice. 24. It prevents understanding from becoming dry wisdom. 25. It prevents practice from becoming deviant and inverted. 26. Understanding and practice complement each other. 27. There is a destination. 28. Therefore, practice is necessary. 29. It is like a poor person counting others' treasures. 30. This is a metaphor from the Flower Ornament Sutra. 31. The other text says: 32. I do not have even half a penny's worth. 33. I do not practice the Dharma. 34. Much learning is also like this. 35. The meaning is: 36. What I have understood in the past. 37. The intention is in practicing. Since I do not practice, what use is understanding? 38. It is like a person who has eyes but no feet. 39. How can he reach his destination? Paragraphs: $ 0 3 8 14 16 20 28 35 #
|
Please segment these sentences into coherent paragraphs: 0. from heart to nails, fifty; 1. from offering one's body to the fire for the Dharma to covering the Buddha with one's body, sixty; 2. from giving one's body to all to being able to let go of everything, seventy. 3. Among them, there is internal giving, external giving, and internal and external giving. 4. Moreover, wealth, Dharma, and fearlessness. 5. Saving lives and rescuing the dying is the giving of fearlessness. 6. Abstaining from killing has two aspects: with regard to the killed, it is fearlessness; 7. with regard to the killer, causing them to uphold the five precepts and so forth is the giving of Dharma, and proclaiming the Buddha's name is also the giving of Dharma. 8. Moreover, it is explained: 9. Since these are all Dharma gates, they all pervade the three kinds of giving. 10. Moreover, these are all the great dependent origination gate of the inexhaustible Dharma realm, the unobstructed and sovereign practices of Samantabhadra. Thus, whether internal or external, sentient or insentient objects, as well as Dharma gates and 11. In a single world, in a single dust mote, giving is given to all sentient beings, and in all dust motes it is also like this. 12. Just as in a single world, in all worlds in the space and Dharma realms, it is also like this, suddenly becoming great giving. In a single instant, it pervades such a Dharma realm world, practicing this giving. 13. In this way, moment after moment, exhausting the past and future limits, all kalpas and all instants are also like this. 14. This one bodhisattva, with a body filling the Dharma realm, gives rise to such boundless great giving, and yet there are still separate pure and mixed approaches. 15. If one speaks of giving purely through the eye-giving approach, then one sees that in all places, all times, all things, and all fields, only eyes are given, and one never sees the other approaches. 16. Why is this? 17. Because the other approaches are not contemplated like empty space. 18. Because this one approach pervades the Dharma realm, one does not see the initial limit of giving eyes, nor does one see the final limit of giving eyes, because there is no beginning or end. 19. The other approaches are also like this, and their purity and mixture are all different. One can contemplate this by analogy. 20. Second, below if there are sentient beings, it clarifies the giving that is accomplished through the field of blessings. 21. Third, below having such thoughts, it reveals the purpose of giving, which has eight phrases. 22. Some people explain: 23. This is the dedication of the fruition of Buddhahood, the three firmnesses, which is the dedication to enlightenment. 24. Now, this text still discusses the bodhisattva's appropriation, in accordance with the Dharma realm's dependent and correct, within this gate of firm good roots, enabling the conditions of superior practices, and further attaining the practices in ac 25. The superior person is a person in the country, and the retinue is one's own retinue. The remaining text can be seen. 26. The second extensively reveals the characteristics, which has two parts: 27. First, it specifically reveals the seventy gates of great giving mentioned above, specifically clarifying the dedication, and then below This Mahāsattva uses such and other summarizes the great joy for the sake of dedication. 28. Among the previous seventy gates, there is opening and combining, which will be discerned in the text. 29. The first giving of food has two parts: 30. First, it clarifies the mind of self-giving, free from faults. Later, below Using this wisdom giving, it correctly clarifies using this giving of food's wholesome roots to dedicate to sentient beings. 31. As for but with the food of the Dharma, according to the Āgamas, there are five kinds of supramundane food: 32. 1. the food of meditation joy, 2. the food of aspiration, 3. the food of mindfulness, 4. the food of liberation, and 5. the food of the joy of the Dharma. 33. As for permanently free from the food of morsels, the Āgamas say there are four kinds of mundane food, namely morsels, volition, contact, and consciousness. 34. As for in order to transform sentient beings, manifesting the acceptance of morsel food, it is to enable sentient beings to attain the transformation body of the Buddha. 35. The Mahāyānasaṃgraha says, In order to generate the goodness of the donor, when the Tathāgata eats, the devas accept it on his behalf and give it to all sentient beings, enabling them to attain Buddhahood, and therefore he manifests touching the food 36. The sūtra on giving food states that one attains the five fruits: eternal life, complexion, strength, peace, and unobstructed eloquence. 37. Moreover, the Yogācārabhūmi-śāstra says, Giving food and drink can lead to great strength. 38. Question: 39. If one is poor and has little food, can one still accomplish great generosity?🔽Answer: Paragraphs: $ 0 3 5 8 11 14 20 22 26 29 32 38 #
|
Please segment these sentences into coherent paragraphs: 0. “Having gone for a long time” means having gone for a long time, “like one who is relieved” means that, like one who has fainted, they later become exhausted, and then, like one who has found life, 1. they become just as they were before. 2. The rest is easy to understand.🔽“Subhūti, it is thus” is what is stated from here up to 3. “they will make obeisance to him.” 4. After the path of cultivation, there is the uninterrupted samādhi. 5. The sūtra says: 6. “Blessed One, it is thus” up to 7. “it cannot bear comparison.” 8. Here, one who is a bodhisattva is also one who has entered. 9. How is he one who has entered? 10. Because they abide in the uninterrupted meditative stabilization of the path of the Buddha. 11. The meaning of this is as follows:🔽The virtue of establishing the beings of the three-thousand-fold world🔽in the realization of the śrāvakas,🔽in the realization of the pratyekabuddhas, 12. and in the faultlessness of the bodhisattvas,🔽is taken as an example. 13. Through the many merits 14. up to buddhahood, 15. the uninterrupted meditative stabilization 16. is taught. 17. The virtue that comes from establishing the beings of the three-thousand-fold world, the world of sentient beings, in the realization of the śrāvakas, in the realization of the pratyekabuddhas, and in the faultlessness of the bodhisattvas, and the me 18. The concentration without obstruction is that which is characterized by the cause of the greatest merit, by the mere merit. 19. Obstruction is that which is able to obstruct. 20. Without obstruction is without obstruction. 21. Therefore, it is said that there is no obstruction to the attainment of Buddhahood. 22. The meaning is that it is the cause of the attainment of Buddhahood without obstruction. 23. That is the knowledge of all aspects. 24. Buddhahood is also called the knowledge of all aspects.🔽He said: Blessed One, how should a Bodhisattva, a great being, train in the perfection of wisdom? 25. The Lord said: Subhuti, a Bodhisattva, a great being, should train in the perfection of wisdom as follows: one should attend to the knowledge of all aspects. 26. Its object is non-existent. 27. Its master is mindfulness. 28. The four aspects themselves. 29. The knowledge of all aspects is the objective support for the non-existence of things, 30. because it is the knowledge of all phenomena just as they are, as non-existent. 31. The mindfulness of the master is the objective support for the pacification of all aspects, because it is the basis for that. 32. The pacification of all aspects of phenomena is peace. 33. That is its aspect.🔽It is said: 34. The knowledge of all aspects, up to the characteristic. 35. Here, 36. the debaters engage in a continuous debate. 37. Here means in regard to the knowledge of all aspects. 38. The debaters engage in a continuous debate, because they are struck by the debaters and the debaters engage in it, like a continuous garland. 39. How is it that they are refuted in sequence? Paragraphs: $ 0 4 5 8 11 18 23 24 29 33 35 #
|
Please segment these sentences into coherent paragraphs: 0. The king then announced to the group of ministers, saying, 1. Do you recognize the little boy who always held a parasol for me during the time of my previous king? 2. The ministers replied, 3. We truly recognize him. 4. The king said, 5. Where is this little boy now? 6. They replied,🔽He is now in the wilderness marsh outside the city. 7. It has been a long time since he passed away, already seventeen years. 8. The king said, 9. How was this child as a person, good or evil? 10. He replied, 11. We have always seen him serving the previous king. 12. He was fasting, respectful, sincere, and self-reliant. 13. He did not speak of what was not the Dharma. 14. The king told the ministers, 15. If you see the clothes the child wore when he was alive now, 16. would you recognize them or not? 17. The ministers replied, 18. Although it has been a long time, we still recognize them. 19. The king looked back at his attendants 20. and said, Quickly return to the inner treasury and bring the clothes of the deceased child. 21. In a moment, the clothes arrived. 22. He said, Are these them? 23. They replied, 24. They are indeed his clothes. 25. The king said, 26. If you were to see the child's body now, would you recognize it or not? 27. The ministers all remained silent for a long time. 28. We are lowly and ignorant, and suddenly seeing it we would not recognize it. 29. The king was about to speak of the past, 30. when he saw the monk coming to the king. 31. The king was overjoyed. 32. He bowed his head to the ground and paid homage to the monk. 33. None of the ministers were not delighted. 34. The monk took his seat. 35. The king clasped his hands and fully explained the previous circumstances. 36. He now deliberately came out to show the beginning and end. 37. He wished for the sake of the ministers and people of this country to enlighten their foolishness and make them know the true Dharma. 38. The monk then explained to the ministers the king's past transformations. 39. If you want to know the king, Paragraphs: $ 0 8 14 29 35 38 #
|
Please segment these sentences into coherent paragraphs: 0. He replied, I want to burn my body to eliminate my grave sins. 1. Pativa said, The sins of one's previous body follow one's spirit. 2. They do not join with the body. 3. In vain, you burn yourself. How can you eliminate sins? Calamities arise from the mind. 4. If one thinks good thoughts, one will receive good rewards. 5. If one thinks evil thoughts, one will receive evil retribution. 6. The remaining retribution is also like this. 7. Why, in suffering and distress, 8. Do you seek to eliminate sins and hope for good rewards? 9. Fortunately, you do not need to be confused about the principles. 10. It is like a sick person who is afflicted by suffering. 11. And then is scolded and struck by an evil person. 12. Would the patient at that time have a kind heart without anger and distress? 13. Devavṛddhi said, 14. Only anger and distress would arise. 15. Piṇḍola said, 16. You are now like this. 17. Because of the sins of your previous body, if you burn your body now, 18. when the fierce flames arise, your body will be scorched and your breath will not yet cease. 19. Because your mind has not yet been destroyed, 20. at that time your body and mind will be cooked. 21. Because your consciousness has not yet left, you will experience suffering and be mentally distressed. 22. From this, you will end your life and be reborn in hell. 23. The suffering and distress will be a thousand or ten thousand times worse. 24. It is also like a cart ox that is fed up with the cart. 25. If you want to destroy the cart, when the front cart is destroyed, the rear cart will be hitched again. 26. If your sinful karma is not exhausted, even if you burn a hundred or a thousand bodies, the causes and conditions of sinful karma will continue without end. 27. It is like in Avīci Hell, in one day, you die eighty thousand times and are reborn eighty thousand times. 28. After one eon, the crime will finally be completed. 29. How much more so if you burn your body once like this, wishing to destroy your sins. 30. Question: 31. I wish to hear the method of destroying sins. 32. Biancai replied: 33. The previous mind committing evil is like clouds covering the moon. 34. The later mind giving rise to goodness is like a torch dispelling darkness. 35. The source of giving rise to sins is due to the three karmas of the body and the four karmas of speech. 36. Now, one should single-mindedly repent with utmost sincerity, change from evil to good, 37. and from receiving a body to attaining Buddhahood. 38. Biancai bestowed the ten wholesome precepts. 39. Tiwei rejoiced. Paragraphs: $ 0 9 13 16 30 32 #
|
Please segment these sentences into coherent paragraphs: 0. Take it, take it! 1. Please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, pl 2. Teach it to others. 3. Blessed One, I pray! 4. I have taken it to expand it. 5. Then, in order to explain this in detail, the Blessed One spoke these verses. 6. This is the sutra on mantra and mantra. 7. This is the teaching of all the buddhas. 8. For the benefit of all sentient beings. 9. I have said this. 10. What is this mantra? 11. The mind is not the mind, but the mind is the mind. 12. His life will span a hundred years. 13. The twenty-first. 14. They will remember it for a long time. 15. The one who recites this mantra will be called The one who recites this mantra. 16. They are not human beings, they are the creatures of the world, the demons of the world. 17. They never interrupt. 18. The one who recites this mantra will be called The one who recites this mantra. 19. The king of the desire realm. 20. How long will this evil one, the devil, live? 21. They will not be disturbed. 22. The one who holds this mantra is the one who is the one who is the one who is the one who holds this mantra. 23. They will be like their father, sister, and friends. 24. They will not fall into misery. 25. Therefore, this mantra-sutra is the source of all the teachings. 26. Whoever hears this will not be afraid. 27. The one who recites this mantra is the one who has the power to perform the mantra. 28. I will never be afraid. 29. The one who retains this mantra will be praised for eons. 30. What is the work of obscuration? 31. In seven days, the king will be in the north. 32. What are the merits of a bodhisattva? 33. All the accomplishments of the eons. 34. The one who has this mantra will be able to practice it. 35. For seven days, the food will be completely consumed. 36. He is the protector of the worlds in the four directions. 37. The four great kings. 38. Protect the body and the environment. 39. The eyes are not good, and the mind is noble. Paragraphs: $ 0 2 5 10 16 25 30 37 #
|
Please segment these sentences into coherent paragraphs: 0. and sleeps badly. 1. Having grasped at what is not beneficial, 2. he goes to what is not beneficial. 3. By body and by speech, 4. having done what is to be done out of anger, 5. a person overwhelmed by anger 6. goes to ruin of wealth. 7. Overcome by the madness of anger, 8. he goes to ruin of relatives. 9. Relatives, friends, and loved ones 10. avoid the angry person. 11. Anger produces what is unbeneficial, 12. anger disturbs the mind. 13. Danger born from within, 14. people do not understand. 15. One who is angry does not know what is good, 16. one who is angry does not see the Dhamma. 17. Then there is darkness for him, 18. when anger overcomes a man. 19. What one who is angry obstructs,🔽is as if easy but difficult. 20. Later, when anger has passed, 21. he burns like one burnt by fire. 22. He shows his ill will, 23. like a fire with smoke. 24. From where anger falls, 25. by which people get angry. 26. He has no shame or fear of wrongdoing, 27. his speech is not respectful; 28. When overcome by anger, 29. there is no light for him at all. 30. The deeds that should be regretted, 31. which are far from the Dhamma, 32. I will proclaim them, 33. listen to that as it really is.🔽For one who is angry kills his father,🔽one who is angry kills his mother; 34. One who is angry kills a Brahmin, 35. one who is angry kills an ordinary person. 36. The person who is nourished by his mother, 37. who looks out on this world, 38. even her, the giver of life, when she is dead, 39. one who is angry kills an ordinary person. Paragraphs: $ 1 11 15 20 24 30 36 #
|
Please segment these sentences into coherent paragraphs: 0. Like the sun's rays. 1. For example, the sun's rays abiding in the sky free from clouds, mist, dust, etc. pervade without obstruction. 2. It is taught that it is like that because of being clear and arising from common karma. 3. The phrase from the objects means that one should definitely take them. 4. The phrase those refers to the mind. 5. The phrase the wise refers to those who know the special method. 6. Here is an example. 7. Like an elephant with a hook. 8. Just as a person mounted on an elephant controls a wild elephant with a hook, so the yogin controls the mind with the hook of mindfulness. 9. The phrase he speaks means that he expresses. 10. The phrase in regard to that refers to the mind. 11. The phrase I am refers to the self. 12. What is the mind like? The phrase without essence means that it is momentary. 13. The phrase unseen means that it is not an object of the eye. It is like a thief who acts in secret. 14. In order to show himself the means of abandoning that, he says: 15. Constantly, in order to subdue it, 16. This mind. 17. The teacher is the mindfulness of the body, etc. which is the domain of the bodhisattva. Constantly means at all times. In order to subdue it means in order to subdue the mind. This mind means the five beginning with form. Unrivaled means not shared 18. “One who engages” means one who has engaged, one who has entered. 19. “One who moves” means one who goes and enters form and objects. 20. How? 21. “As one wishes” means 22. one who engages in accordance with one’s wishes, in accordance with what is right and what is not. 23. This is the difference in action. 24. “Wherever one wishes” means wherever one desires and delights in objects such as form, that is one’s action. 25. “As one wishes” means in whatever way one wishes, respectfully or without respect, in every way. 26. One is abandoned by desire, anger, and delusion. 27. respectively, by the force of the proclivities of the formless realm, the form realm, and the desire realm. 28. Now is the present. 29. That is apprehended is the mind. 30. By proper means is the meaning of by the power of cultivating the concordant antidote. 31. As it is said: 32. “One should cultivate the unwholesome, etc. with regard to attachment, hostility, etc.” 33. Means is method.🔽And that which is highly praised and concordant is called proper. 34. As it is said: 35. “What is that like? 36. Like an elephant in rut. Just as an elephant in rut is turned back from a wrong path by some person with a hook and is made to enter a right path, so too is the mind.” 37. It is not by any other means that the mind is disciplined, but by fully discerning the intrinsic reality of the mind just as it is. 38. Therefore, in order to fully discern that, he says, “the house,” etc.🔽A certain one who had gone forth, having abandoned the house, through the power of former habituation, was intent on and exerted in making a house in the forest. 39. When he became disgusted with that, the Blessed One, having urged him, admonished his mind with two verses. Paragraphs: $ 0 6 9 14 18 26 31 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. They said I had contracted a strange illness. 1. I ran and saw the Buddha. 2. The Buddha was speaking the Dharma in a great assembly. 3. At that time, the wife saw the Buddha and her mind immediately became settled. 4. She no longer grieved. 5. She looked at her naked body and felt ashamed, so she bowed her head to the ground. 6. The Buddha called Ananda to bring her clothes. 7. The wife put on the clothes and paid respects. 8. The Buddha then spoke the sutra, revealing her sins and merits. 9. She immediately gave rise to the mind of supreme enlightenment. 10. She attained the stage of nonretrogression. 11. Her grief and worries were dispelled, like the sun free from clouds. 12. She gave rise to the unsurpassed mind. From the Sutra of a Woman Encountering Misfortune, the Sutra of Wise and Foolish has mostly the same but slightly different details. 13. In the country of Peishan, 14. there was a woman 15. named Tiwei. 16. She was of the Brahman caste. 17. Her family was very wealthy, but she had lost her husband and had no children. 18. She was a widow, poor and alone, with no one to rely on. 19. The Brahman law 20. is that if one is not satisfied, one gives rise to self-burning. 21. The Brahmans went to teach and transform her, 22. encouraging her to vow to be reborn in the Nārāyaṇa Heaven. 23. She invited one hundred Brahmans 24. to hold a great assembly. After the meal,🔽each of them was given a cow and calf 25. from her household. 26. All the possessions 27. were given to five hundred Brahmans. 28. On the banks of the Ganges River, she piled up firewood and burned herself. 29. The Brahmans chanted blessings for you, 30. causing your light and heavy offenses to be extinguished all at once. 31. In the next life, when reborn, the lifespan of the six relations and relatives will be immeasurable, and happiness will be endless. 32. Tiwei followed him. 33. He immediately cut down firewood. 34. He wanted to burn himself. 35. There was a monk in the country named Pativa (meaning Eloquence). 36. He diligently upheld the precepts, had heard much, and was wise. 37. He always taught the world with a compassionate mind, 38. Encouraging them to abandon evil and cultivate goodness. 39. He went to ask Tiwei, What do you need firewood and fire for? Paragraphs: $ 0 13 19 35 #
|
Please segment these sentences into coherent paragraphs: 0. If in the same abode, the types of sentient beings are beyond comparison to the sands of the Ganges, Avalokitesvara is able to manifest his three karmas for all of them and liberate them. 1. The thirty-three bodies listed in the sutra are only a brief demonstration. 2. In order to show completeness, it is said in general that he wanders in various lands in various forms to liberate sentient beings. 3. Second, based on the general text, it shows the three vastnesses. 4. If one does not understand the three vastnesses and only relies on the specific answers, then it would be a limited view of Avalokitesvara's manifestations. 5. Third, it concludes that the meaning is vast. 6. Fourth, it uses the meaning to show that others are narrow, in two parts: 7. First, it clarifies that the text is vast but the meaning is narrow. 8. Second, refuting the meaning of the established doctrine. 9. If one seeks the present meaning, a single bodhisattva body can manifest the ten realms, and it is said that with various forms one roams the lands to liberate sentient beings, the meaning of the three vastnesses becomes apparent, and it cannot be th 10. The sutra clearly shows the manifestation of the universal gate, and the Buddha's intention is to make one aware of the manifestation of one's inherent nature. 11. Based on which text and meaning does one say it is not true like a dream or illusion? 12. This is simply forcefully denigrating the wonderful canon. 13. Therefore, one should know that this teacher only sees the text as brief and does not investigate the perfect principle, and thus makes this judgment. 14. Third, encouraging offerings, two parts: 15. First, indicating the chapter and establishing the meaning, two parts: 16. First, indicating the chapter. 17. Second, The Buddha's answer and below, establishing the meaning, two parts: 18. First, clarifying the correspondence between beginning and end, two parts: 19. First, showing the establishment of the chapter now, two parts:🔽First, the three in the beginning and end, two parts: 20. First, narrating the three in the beginning. 21. Second, The Buddha's answer below shows the present three. 22. Second, Some people below criticizes others for injuring the meaning. 23. The first three and the last three are opened and combined from beginning to end, each corresponding to each other. 24. If the general answer is taken as praising the virtues, then the last three meanings will not correspond to each other; 25. The Buddha uses the general answer to expand the previous specific answer. If the general answer is abandoned, then the meaning of the three extensive meanings will not be revealed. 26. Therefore, it is said to injure the meaning. 27. Second, The question below asks and answers to resolve doubts, in two parts: 28. The first round, in two parts: 29. First, doubting that there was no acceptance of the order before. 30. Second, the answer that silent thought forms the opportunity, in two parts: 31. First, clarifying silent thought. 32. Previously, encouraging the recitation of the name only required mental recitation, so accepting the order should only be obscure and silent. 33. Later, encouraging making offerings must rely on external objects to express inner thoughts, so unravelling the necklace to make a Dharma offering. 34. Second, Also, those who wish and below, mutually forming the conditions. 35. Previously, presenting the three karmas is already the manifest conditions, respectfully receiving the order and silently thinking further forms the hidden response; 36. Now, only the past wholesome roots are the hidden conditions, respectfully receiving the order and understanding the necklace immediately forms the manifest response. 37. The mutual appearance of the before and after each has a profound meaning. 38. The two sections, two: 39. First, the question. Paragraphs: $ 0 3 6 10 14 18 27 38 #
|
Please segment these sentences into coherent paragraphs: 0. Bhuḥ tam hriḥ hūṃ.🔽Oṃ vajra samājaḥ. 1. Āgaca agaca. 2. Sarva tathāgata. 3. Sarva bodhisattva paripṛṣṭa. 4. Pratyekabuddha hā hā te svāhā. 5. Oṃ vajra samājaḥ. 6. Āgaca āgaca. 7. Sarva tathāgata vajra yogin śvarasatva ye. 8. Sraha āha. 9. Then all the Tathagatas and all the Bodhisattvas, 10. with the complete maṇḍala, 11. and the maṇḍala of all the tathāgatas, families, tantras, and forms, will come together. 12. Then, having visualized oneself as the great seal of all the tathāgatas, one should recite the one hundred and eight names, make offerings according to the rite, and stabilize all the tathāgatas. 13. Then, with the vajra hook and so forth, one should perform the actions at the four doors. 14. Then, with the great action seal, one should cause all the tathāgatas to enter. 15. Oṃ, all tathāgatas, 16. be seated! vajra, vajra being! jaḥ hūṃ vaṃ hoḥ!🔽Adhiṣṭhānayantu! 17. All tathāgatas, great maṇḍala! 18. Then, having made offerings with the secret offerings and so forth, one should supplicate all the Tathagatas. 19. I supplicate all the Buddhas and Bodhisattvas. 20. All the Tathagatas, please bless me. 21. Please act for the benefit of all sentient beings. 22. Please grant me all spiritual powers. 23. Just as I have filled all the realms of all the Buddhas with the clouds of the infinite ocean of offerings to all the Tathagatas, I will bless them. 24. I will fulfill the words of all the Tathagatas. 25. Now, the extensive rite for introducing the disciples into the maṇḍala of the dharmadhātu, the Ornament of the vajra heart, is as follows. 26. Then, having draped a red cloth over the shoulder, one should join the palms together and bow to all tathāgatas with this mantra and invite them with this mantra:🔽samaya hoḥ 27. samayasatva 28. samaya vajra adhiṣṭhānaṃ kuru māṃ 29. sarva tathāgatasamaye śṛṇmayādhiṣṭhantu sarvabuddhāmāṃ praveśayantu 30. pratibalaṃ yāntu pūjāñca me prayacchantu 31. praviṣṭosthiti sarva tathāgatavajra maṇḍala 32. ālakara mahā vajra maṇḍala pratibala yantu māṃ stutiñca me prayacchantu 33. Then the master, having tied a garland of white flowers on his palms with this mantra, should place four flowers inside and one flower on the tips of each finger. Then, having recited this mantra, he should enter. 34. Hūṃ dhrīṃ kṣum śrīṃ 35. jruṃ vaḥ kaḥ praṃ kṣiṃ śruṃ jruṃ haṃ maṃ 36. adhitiṣṭha mam 37. sarvatathāgatasamayasatva praviśāmi. 38. Then the master, having tied a blindfold on his face, should enter the city of nirvāṇa of all tathāgatas, the realm of phenomena pervading the element of space, and scatter flowers with this mantra. 39. The mantra is: Paragraphs: $ 0 9 15 18 25 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. By that means by the other. 1. That means the substance. 2. You will not obtain means you will not get it. 3. What will you do? means what is the point of giving or not giving? 4. Faith is the faith of the giver. 5. Your own good qualities are also. 6. Why should I give up? means “I will prevent it in every way.”🔽Having thus prohibited the desire for the gain of others, 7. now, in order to prohibit the joy in the misfortune of others, 8. he says, “If someone is an enemy of mine,” 9. and “What is there?” means “There is nothing at all that is harmful to him.” 10. If you think that the misfortune of that person arises from my not praising him, 11. he says, “If you think,” 12. and “It will not be a cause” means “without previous karma.” 13. But if you think that the misfortune of others is established as the cause of that just by your desire, then what joy is there for you in that misfortune of others? 14. The meaning is that it is fruitless. 15. The meaning of “useless” is “needless.” 16. The meaning of “it is not the case that there is no ruin apart from that” is that it is just ruin, since it is fruitless.🔽Why is it ruin? 17. The root text states, “because of the afflictions.” 18. The afflictions are like fishermen because they cast the net. 19. The net is like a net because it is a baited iron hook used to catch fish. 20. The word “terrible” means “very sharp.” 21. The afflictions, which are like fishermen, catch you, who are like a fish, in the stream of merit, and then put you into a pot, which is small at the top and large at the bottom, and boil you. 22. The following verse is stated to advise against becoming proud because of praise, etc. 23. The verse praise, etc. is stated. 24. The five aspects that are desired to be pursued by persons are 25. merit, life, strength, health, and physical well-being. 26. Praise is the expression of good qualities. 27. Strength is that which arises from the body. 28. Having become wise means having become learned. 29. Among those, that refers to the five aspects that were mentioned. 30. If one doubts, But isn't mental pleasure also something that can be had? How is it to be ascertained? 31. [The root text] says, mental pleasure, etc.🔽Moreover, in order to demonstrate that praise, etc. are themselves deceptive, [the root text] says, fame, etc. 32. The word also [in the root text] is stated🔽because it is not only the five aspects that are desired to be pursued by persons that are deceptive. 33. The word also [in the root text] is stated🔽because it is not only the five aspects that are desired to be pursued by persons that are deceptive.🔽The word also [in the root text] is stated🔽because it is not only the five aspects that are desired to be 34. because it is not only the five aspects that are desired to be pursued by persons that are deceptive. 35. Moreover, in order to teach that these are the dharmas of fools, he states five verses beginning with “sand castles.” 36. “ Renowned” means not desired by oneself. 37. “ That” refers to the delight of others. 38. “ If” is the cause of delight. 39. “ That pleasure” is of no benefit to oneself at all, Paragraphs: $ 0 6 16 22 31 35 #one examines with insight. 34. The body has three parts. 35. The three are inner, outer, and inner. 36. The inner body is my own body. 37. The outer world is the world of the vessels, such as the plants, which is not grasped by the consciousness. 38. The outer and inner body is outside the self. 39. The inner karma is the absence of thought. Paragraphs: $ 0 7 10 22 30 34 #
|
Please segment these sentences into coherent paragraphs: 0. He is free from the eight inopportune states. 1. Always means in this world. 2. The victors’ sons, endowed with the ten paths of virtuous action, conquer by establishing both themselves and others in the ten virtues, such as abandoning killing, etc. 3. They dedicate their giving, etc. , to the realm of all sentient beings, with a mind that is independent of results, etc. 4. He teaches the gift of Dharma to those who are not interested in material things. 5. Moreover, he is delighted by the profound Dharma, being free of doubt and having the certainty that all things are like illusions. 6. He is gentle in speech, speaking pleasantly, being endowed with the activity of body, speech, and mind that is loving. 7. He is endowed with full awareness in all activities, walking, standing, lying down, and sitting. 8. Full means correct. 9. It is awareness, going to the ultimate point of full clarity. 10. With full awareness, he sees insects and so on, and then goes slowly, in order not to harm them. 11. He looks ahead only the length of a yoke, in order to avoid distractions. 12. He is not confused in mind, because he is not distracted by different activities. 13. He is pure, because he has abandoned the ten unwholesome actions. 14. He wears pure garments, because he is endowed with the various good garments of the perfections. 15. He is pure in the three, because he has attained the pure body, speech, and mind, adorned with the major and minor marks. 16. He is not greedy for gain, because he does not arouse a greedy mind. 17. He is the leader, because he does not engage in any activity that is contrary to reality. 18. He is always intent on the Dharma, because he desires to be born in the hells for the sake of those who are dear to him. 19. He has transcended the domain of Mara, because he has confidence in reality through realization.🔽He is not dependent on others, because he has the knowledge of the form of the destruction of Mara. 20. He does not dwell in the fourth concentration, because he has the concentration of the light of the Buddha. 21. The definition of irreversibility on the path of seeing is the realization of the nature of phenomena that comes from meditating on the nature of phenomena that was first seen on the path of seeing.🔽🔽This realization is expressed in the activities of 22. In order to teach that the realization of the characteristics of irreversibility of the path of seeing is due to the cultivation of reality that follows the characteristics of irreversibility of the stage of the factors conducive to penetration, it i 23. not attached to the household,🔽not desirous of gain,🔽not desirous of honor,🔽not desirous of praise,🔽not desirous of glory,🔽not desirous of the vehicles,🔽not desirous of the stage,🔽not desirous of the perfections,🔽not desirous of the powers,🔽not desir 24. not desirous of the qualities, 25. not desirous of the activities,🔽not desirous of the qualities of the Buddha,🔽not desirous of the qualities of the bodhisattvas,🔽not desirous of the qualities of the śrāvakas,🔽not desirous of the qualities of the pratyekabuddhas,🔽not desirous of the q 26. not desirous of the qualities of the bodhisattvas,🔽not desirous of the qualities of the śrāvakas,🔽not desirous of the qualities of the pratyekabuddhas,🔽not desirous of the qualities of the buddhas,🔽not desirous of the qualities of the bodhisattvas,🔽n 27. He is celibate, because he sees the faults of objects at all times. 28. He does not make a living by trade, etc., because he lives by the Dharma of holy beings. 29. Similarly, he does not seek spells for subjugating women or men, such as the spells of the desire realm gods, etc., or spells for black magic, such as the spells of Cāmuṇḍā, etc. 30. He does not predict that someone will become a man or a woman, because of having done this or that deed, and so on. 31. He strives for the supreme perfection of wisdom, which is based on the two truths, and is isolated from the two obscurations. 32. He is free from strife and disputes, because he is free from anger of body and speech. Paragraphs: $ 0 4 8 13 18 21 27 31 #
|
Please segment these sentences into coherent paragraphs: 0. one should meditate on the form of Great Vajradhara. 1. Moreover, the perfection of sentient beings is the perfection of the realm of intuition of nondwelling nirvana. 2. This is well known as the six-branched yoga called “concentration.” 3. The benefits should be explained. 4. When one who is engaged in the transcendent path attends to the objects by means of the three kinds of conduct, namely, entering into the state of withdrawal, all mantras, all tathāgatas, Akṣhobhya, and so on, 5. bless him. 6. He becomes of their nature. This is the encouragement of the tathāgatas. 7. Having attained the concentration, which is the five-branched intuition, and entered into it, 8. he attains the five superknowledges, the divine eye, and so on. 9. Because of the complete knowledge of the nature of the object and the sense faculty. 10. Then, through the samādhi characterized by the complete knowledge of the reality of the vital wind and the reality of the mantra, 11. the bodhisattvas are seen by those endowed with special qualities, such as the wheel-holders, and so forth. 12. Similarly, by the power of retention, which is firmness, Vajrasattva, that is, Mahāvajradhara, will enter the body and be attained. 13. Because retention has the nature of clear light. 14. Similarly, by the application of recollection, the arising of the maṇḍala of light will occur through the attainment of recollection. 15. Because recollection has the nature of emanation. 16. And in omniscience, the deities of the mandala of light overcome and tame the mass of light. 17. By the mere mastery of samadhi, when samadhi becomes stable. 18. Being free from obscurations means that the yogin becomes free from obstacles. 19. Thus, the yogin who cultivates these six branches in this way attains the solace of the Tathagata, the solace of Vajradhara, and the attainment of the five superknowledges and so forth. This is yoga. 20. Now, the four methods will be explained. 21. The essence of that and so forth. 22. First, a yogi who possesses the yoga of any suitable deity, such as Great Vajradhara, having previously meditated on emptiness, imagines a vajra arisen from the letter hūṃ on a moon arisen from the complete transformation of the three seed syllables. 23. In its center he places the letter hūṃ, and from that light rays, that is, excellent weapons, emanate into space. 24. The mind, that is, the assembly of deities created from the mind, is made into the essence of the mantra circle, which is imagined to be the nature of all tathāgatas.🔽The complete transformation is the yoga of the mantra body. 25. The body that is the nature of all tathāgatas is generated. 26. The verse on enlightenment is: 27. The glorious Buddha, holding the body, and so forth, and the words and mantras for the consecration of body and so forth, such as Om, I am of the nature of the vajra body of all Tathagatas, and so forth. 28. Moreover, one's own mandala is the emanation of the assembly of the mandala, and the yogin who abides in the middle of that is the meditation of the application of enlightenment. 29. By the application of the union of means and insight, that mind is the body of the principal deity who abides in the middle of the mandala. 30. That form of pristine consciousness melts into light and one should meditate on a drop the size of a mustard seed, which is the near attainment. 31. This is the method of the three: the first, the application, the supreme king of mandalas, and the supreme king of actions. 32. If, in spite of that, the adept does not attain power, 33. then at that time he should undertake the method of giving.🔽As long as, etc. 34. The two kinds are two months and two half months, one month and a half month, seven days, and six days. If power is not achieved, 35. then at that time, by means of the application itself, he should emanate the goddesses beginning with Rūpavajrā, 36. and make offerings to the Tathāgatas abiding in the realm of space by this process. 37. Emanating Rūpavajrā, with flowers of the five aspects, to the Tathāgatas, 38. One should worship with Om vajra-flower aḥ hūṃ. 39. Then, having emanated the sound-vajra woman, one should offer music. Paragraphs: $ 0 4 7 10 14 19 22 26 28 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. And from time to time in places without Buddhas, they claim to be honored. 1. At that time, there was also an impartial one, 2. Called Chan Master Haiyin Xin. 3. At that time, he was residing at Dinghui in Suzhou. 4. Because he saw this verse by Wuwei, 5. He also had a verse, which said: 6. I have no sons to marry, 7. And no daughters to give in marriage. 8. When tired, I simply sleep. 9. Who cares about the matter of no birth? 10. These three old men spoke these three verses. 11. Fasting Layman, when you open your eyes, it's there.🔽When you close your eyes, it's there. 12. When you neither open nor close your eyes, it's there. 13. Miaoxi could only watch coldly. 14. It's not without watching. 15. But after all, does Fasting Layman reach it when he opens his eyes?🔽Does he reach it when he closes his eyes? 16. Does he reach it when he neither opens nor closes his eyes? 17. If he reaches it when he opens his eyes, 18. Then he falls into the trap of Panguan. 19. If he reaches it when he closes his eyes, 20. Then he falls into the trap of Yang Wuwei. 21. If he reaches it when he neither opens nor closes his eyes, 22. Then you will fall into Chan Master Haiyin's trap. 23. Kuai Ran, seeing this explanation, will definitely say: 24. Not like this at all. 25. If it's not like this at all, 26. then you fall into Miaoxi's trap. 27. To get out of the three old masters' traps is easy, 28. but to get out of Miaoxi's trap is difficult. 29. How can Kuai Ran ultimately get out? 30. Wait until I return to Yanping and marry off my daughter, 31. then I will slowly come back. 32. I will explain it for you. 33. I remember an ancient worthy's verse, 34. and I write it at the end. 35. Hopefully Kuai Ran will not stop halfway. 36. It is also out of deep concern. 37. The verse says: 38. Practicing the Way is like drilling for fire. 39. When you see smoke, don't stop yet. Paragraphs: $ 0 10 23 30 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. The Buddha of the Tripiṭaka canon, in thirty-four mental states, gives rise to the true [path] and severs the bonds of the three realms, ending them. 1. He is equal to the arhats. 2. The Mahāprajñāpāramitā Sūtra says: 3. The knowledge and elimination of arhats. 4. This is the acceptance of the non-arising of dharmas for bodhisattvas. 5. The stage of pratyekabuddhas. 6. The Mahāprajñāpāramitā Sūtra says: 7. The knowledge and elimination of pratyekabuddhas. 8. This is the acceptance of the non-arising of dharmas for bodhisvas. 9. This corresponds to the bodhisattva's eighth ground, where they eliminate and remove habitual tendencies. 10. The ninth ground surpasses the stage of pratyekabuddhas and enters the bodhisattva stage. 11. The bodhisattva stage refers to the ninth and tenth grounds. 12. One should know that the bodhisattvas of the tenth ground are equal to the Buddha. 13. These habitual tendencies have not yet been exhausted. 14. Surpassing the bodhisattva stage, one enters the stage of buddhahood. 15. Using vows to support habitual tendencies, 16. One is born in Jambudvīpa and achieves enlightenment through the eight aspects. 17. The five aspects are as explained in the previous analysis. 18. The similarities and differences between the Great and Lesser Vehicles, 19. As distinguished in the Mahāprajñāpāramitā Śāstra. 20. The sixth aspect of achieving enlightenment is: 21. Under the bodhi tree, one attains the wisdom of a single thought in accord with reality. 22. It is in accord with the principle of the four truths of non-arising. 23. One eliminates all afflictions and their habitual tendencies. 24. Fully endowed with great compassion, the ten powers, the four fearlessnesses, the eighteen distinctive abilities of the Buddha, and the four unobstructed understandings. 25. All merits and wisdom. 26. Is called a Buddha. 27. The seventh characteristic is turning the wheel of the Dharma. 28. Skillful wisdom opens the three baskets and the Dharma wheel of the four truths of arising and ceasing. 29. Real wisdom expounds the Mahāyāna Dharma wheel of the four truths of non-arising. 30. It is common to those of the three vehicles. 31. The eighth characteristic is entering nirvāṇa. 32. Between the twin trees, entering nirvāṇa without remainder. 33. Like the fire going out when the firewood is exhausted. 34. Leaving behind relics as a field of merit for all gods and humans. 35. This is called the eight characteristics of attaining Buddhahood through the shared teaching of the Mahāyāna. 36. This is then for those of the three vehicles. 37. They all see the principle of true reality. 38. They all attain the two kinds of nirvāṇa. 39. But the Mahāyāna has the difference of the eight characteristics of attaining Buddhahood. Paragraphs: $ 0 2 6 9 14 20 27 31 35 #
|
Please segment these sentences into coherent paragraphs: 0. For the sake of the wise, they maintain the tenets in stages. 1. Therefore, the great yogi is also the one who is the cause of the great yogi. 2. At first, some people are taught the essence of the meaning. 3. He will see the lowly ones and then proceed to the lower levels. 4. Then, when you have finished the ritual, you should not think about it. 5. The mind gradually apprehends the difference between the two. 6. The king of men, the king of men, is the king of men. 7. The first is the path of the afflictions. 8. The demonic forces are free and there is no freedom. 9. To pacify thirst, they run for a long time; To quench thirst, they drink the water of the river of the river of the river of the river of the river of the river of the river of the river of the river of the river of the river of the river of the rive 10. It is like giving up your life. 11. It is the remedy for all illnesses. 12. The best of doctors is not the most common. 13. The fire is the function of the bath. 14. Not all the animals are pure. 15. The food of ketaka is a powerful medicine. 16. And the elephant with the most incense, the one with the most incense, is not the other. 17. They have gained the power of compassion, have gained the freedom from attachment to their own bodies, have gained the power of concentration, have the power to change appearances, have attained the state of equipoise, and have completely suppressed 18. The holy ones are free to use their land, not others. 19. Therefore, in this wasteful time, the disciple should not be afraid. 20. It is great for seeking a true guru. 21. If they do not, everything will be wrong. 22. For a long time, I wandered in the ocean of wrong ways. 23. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 24. Thus, all phenomena are dependently arisen. 25. The true yogi is one who, by understanding the teaching of the path and the non-path, is divided into three distinct categories and the three vehicles, but does not contradict the meaning. He has faith in the teachings of the followers and has faith 26. The lion, the king of the demons, 27. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 28. Such yoginīs wisdom is not realized and practiced by the mere conventional. 29. The Buddha was a yogi. 30. The path of the wrong path is the path of the wrong path. 31. They are very weak, because they are surrounded by the vastness of misdeeds. 32. The Tantra says: 33. In the future, many yogins will be born with a strong, unshaken attitude. 34. He is very happy with sin and becomes a yogi. 35. This great lineage and the fourth lineage are to be abandoned. 36. They are envious, and their powers are distracted. 37. Those who desire a place, who desire to obtain it, always remain in the moment of attachment. 38. This is the fourth thing to be abandoned. 39. His feet are covered with his hands, and his mouth is a mouth of gossip. Paragraphs: $ 0 8 14 18 24 29 33 #
|
Please segment these sentences into coherent paragraphs: 0. If it is not included in the mere designation, 1. then, since there is no greatness, etc. that are different objects, it is a mere designation. 2. The word “if” is for the purpose of understanding. 3. But if it is said that the designation is understood, 4. then at that time, “the non-existent is established” and so on. 5. The characteristic of substance does not exist, because the understanding of greatness is a great garland. 6. The quality that has the characteristic of greatness does not exist. 7. In relation to the quality, it is also the cause of the composite, 8. therefore, because it has the characteristic of substance, 9. The rosary would be a substance. 10. How do we know that the collection is not the characteristic? 11. Space, etc. 12. If, anticipating this question, he says, “because of the existence of the idea,” 13. how can both be denied? 14. First, he says, “primordial matter,” etc. 15. The reason for the designation is the collection of the one object. 16. He demonstrates just that, saying, “for example,” etc. 17. The forest is the nature of the collection or aggregation. 18. The great rosary, etc., also do not have the nature of the collection of the one object. 19. The palace, etc., do not have the nature of the collection of the rosary, etc. 20. “Possessing another cause” means possessing another that is different. 21. “It is not possible” means it is not suitable to be imagined.🔽If it is the cause of engaging its own nature, 22. then it is the cause of engaging its own nature. 23. The convention of “great” and so on is that in other things such as a pot, other qualities called “great” and so on are the reason, and when they engage in a garland and so on that lacks them, they are ordinary. 24. “It is suitable for another” means it is also without a reason.🔽It is similar to what is renowned. 25. It is in dependence on that. 26. Otherwise, that which is renowned 27. If it were not the cause, then the term “nonexistent” would be used in the expression “erroneously with respect to that,” and the terms “existent” and “nonexistent” would be used with respect to the son, etc., as if they were the principal things. 28. This is clarified in the following: “The reason for the application of the term to the nonexistent, etc., would be the cause of the designation of the nonexistent, etc., as the cause.” 29. “Even though it does not exist” means even though the cause does not exist, the sound exists. 30. “Even though there is no reason, the sound is applied to the nonexistent, etc.” 31. “Sound is the effect of the reason” is the doubt. 32. “Even though it does not exist” is the response. 33. “The reason for the application of the term is not the cause.” 34. Therefore, even though the cause itself is refuted, the reason is not refuted. 35. The expression “the reason is the cause” is stated in response to this qualm. 36. The meaning is that the word “reason” expresses the cause itself. 37. For example, in the system of the grammarians, the divisions of the grammarians are in the form of the spring drop, the lotus, the garland-bearer, and so on, and the parts of speech are the noun, the verb, and so on, and the nominal suffixes, the ver 38. This shows that it depends on what one wants. 39. Having stated the contrapositive, he states the positive concomitance: Paragraphs: $ 0 3 10 12 15 21 24 27 30 35 38 #
|
Please segment these sentences into coherent paragraphs: 0. And also in Tibet. 1. The king said, I am not a camel. 2. The word ai comes from ṛḍī. 3. The name of the king was Guudopa, Pichchampa, and was derived from the name of the king. 4. The middle of the middle is the middle of the middle, and so on. 5. The ones who are patient and who are despised by the people of Tisa and Gupta. 6. The answer is clear, said Keith. 7. The A of the Bhadaya is also a variation. 8. The analysis of karma. 9. The king of the gods, the king of the gods, and the king of the gods, 10. For this purpose, the one who is responsible for it is the one who is responsible for it. 11. The ACA of the Rūca and Sūbhāminas is much more frequent than the first Hal. 12. The root of the root is called the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the 13. The only thing that is useful is the frost. 14. The Dīlupa spoke of the Sādharasāvabhadra and Hādasāva. 15. The caus and the baus and the nias and the ayavipa are not the same as the a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a- 16. The first syllable of the syllable u is from the syllable u. 17. They are also called the sword and the axe. 18. The brahmins hair is like the hair of a brahmin. 19. The path is the path of the path. 20. Lot and Lot were on the other side. 21. Some of them are destroyed. 22. The pure syllable is the pure lute. 23. The prophecy says: 24. The king asked, Is this the king of the monks? 25. The tathagatas are destroyed by the tan and so forth. 26. The name of the king is Ajatal. 27. He was one of the sons of Dithāgata, Vibhābhāva, and Bhula. 28. The A is the nearest limit to the A, and is not the A, but is the A. 29. The flesh of the Śrī is the essence of the body. 30. Embracing sentient beings. 31. How much more for the one who makes the blue-green-colored wood! 32. And also in Deshebhi. 33. The mountain lion is called A. A. from the word A. A. from the word A. A. from the word A. from the word A. from the word A. from the word A. from the word A. from the word A. from the word A. from the word A. from the word A. from the word A. from t 34. He was a mouse, said the Brahmin. 35. I will not be able to do it. 36. The first is the letter A. Atang. 37. The best of them all. 38. And the king went to Haran. 39. The best of them all. Paragraphs: $ 1 6 8 13 17 23 30 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. NINETEENTH CHAPTER🔽Even for those who have different understandings 1. of hair, a double moon, a butter lamp, and so on, 2. how is it that there is a clear appearance? 3. How can the mind be direct perception like that? 4. This is what is said. 5. Even for those who have different understandings of hair, a double moon, a butter lamp, and so on, because of the appearance of a single clear object, the mind is like that. 6. How can it be direct perception that apprehends a mistaken object? It cannot be! 7. But if you say that the lamp, etc. are not direct perception because they are impaired, 8. by what are they impaired? 9. If you say that they are impaired because they are seen to be obstructed, 10. then even a pillar, etc. which are not seen before and after are impaired. 11. In order to summarize, he says: 12. Therefore, from recognition, 13. the oneness of the letter, etc. is not ascertained. 14. Therefore, the thought itself is the recognition. 15. And by that, the oneness of the letter, etc. is not apprehended.🔽Thus: 16. The recollection of previous experience and the non-superimposition of that🔽property 17. are not the knowledge that “that is this.” 18. From what is that born? 19. There is no memory of a previous experience, and there is no superimposition of the present entity as being connected to the previous experience of a past phenomenon. There is no recognition of the kind that thinks, “That is this.” 20. How could memory and superimposition arise from a sense consciousness? 21. Because a sense consciousness only appears as the mere presence of the object. 22. The present entity is not a direct object of the memory of a previous experience or the superimposition of the present entity as being connected to the previous experience of a past phenomenon. 23. If it were, then all knowledge of the past and future would be direct perception. 24. Perhaps you think that the present entity is not a direct object of the memory of a previous experience or the superimposition of the present entity as being connected to the previous experience of a past phenomenon. 25. But if you say that the prior and subsequent are not different, then they would be engaged by direct perception. 26. If the prior and subsequent things are not different, and are apprehended by direct perception, 27. then difference would also be apprehended. 28. If difference is not apprehended by direct perception, then the universals of blue and yellow, which are simultaneous, would also be seen to be similar. 29. But if the prior and subsequent are the object of direct perception, 30. then they would not be present. 31. They would be like present blue and yellow. 32. If direct perception engages the prior and subsequent without difference, then they would be present, but how could they be prior? 33. But if you say they are prior because they were not seen before,🔽then they would not be present. 34. But how do you know that you saw it before?🔽Because you see it now, having seen it before. 35. But what was not seen before has ceased to exist, 36. and does not exist now. 37. How can you know that you saw it before, if you did not understand it before?🔽But if you did not understand it at the time you saw it, you would not remember it later. 38. If you say that you remember it, then you must admit that what was not seen before is seen now, and that what was seen before is seen again. 39. The memory of what was seen before is a mistaken recollection, not a perception. Paragraphs: $ 0 5 11 15 19 29 33 39 #
|
Please segment these sentences into coherent paragraphs: 0. There is also the dhyāna of refinement and the concentration of mastery. 1. The dhyāna of refinement is as explained above. 2. As for the concentration of mastery, 3. One masters the arising, entering, and abiding in the various Dharma gates. 4. One transforms and sees the eight kinds of mastery. 5. It is also called the peak dhyāna. 6. It is the highest among all dhyānas. 7. One is then able to transform lifespan into blessings and transform blessings into lifespan. 8. Therefore, it is also called the samādhi of the Buddha's wisdom. 9. If one wishes to know the past, present, and future events according to one's wishes, 10. it is included in two places. 11. Namely, the four dhyanas of the desire realm. 12. There is also the samadhi of non-disputation. 13. Causing the minds of others to be free from disputes. 14. It is included in five places. 15. The desire realm and the four dhyanas. 16. There are also the four kinds of eloquence. 17. The eloquence of words is included in two places. 18. Namely, the desire realm and the first dhyana. 19. The eloquence of meaning and the eloquence of delight are included in nine stages. 20. Namely, the desire realm, the four dhyanas, and the formless concentrations. 21. There are also the five supernatural powers, the fourteen minds of transformation, and the eighteen transformations. 22. They are all as explained above. 23. If one wishes to hear, see, or touch something in dhyana, 24. one uses the consciousness of the Brahma world. 25. When the consciousness ceases, it stops. 26. Furthermore, in these dhyanas, 27. there are all thirty-seven factors of enlightenment, 28. the three gates of liberation, 29. the sixteen aspects of the four truths, 30. the eleven kinds of knowledge, 31. and the three roots of virtue free from defilements. 32. Such wisdom and practices 33. will be distinguished below. 34. If the two vehicles are endowed with these various dhyānas, they are then liberated in both ways. 35. The principles and phenomena are complete and accomplished without hindrance. 36. Therefore, it is also called indestructible liberation. 37. Fully accomplishing the supramundane dhyāna concentration methods, 38. one is fully endowed with the three insights, the six supernormal powers, 39. and the eight liberations and all other great merits, thus called a powerful arhat. Paragraphs: $ 0 9 12 16 23 26 34 37 #
|
Please segment these sentences into coherent paragraphs: 0. and I, a monkey, worms. 1. Because she was not paying attention, 2. I covered her bed. 3. As the result of that deed, 4. I am eaten by worms.” 5. “I know all that, 6. that you covered my bed. 7. But I ask you something else: 8. Why are you a nāga?” 9. “There was a gathering 10. of friends and relatives. 11. You were invited, 12. but I was not. 13. Because she was not paying attention,🔽I took her cloth. 14. As the result of that deed, 15. I am a nāga.” 16. “I know all that, 17. that you took my cloth. 18. I ask you about something else: 19. Why do you smell of excrement?” 20. “Your scent, your garland, 21. and the unguent on your head— 22. I threw them into a cesspit, 23. and that was a bad thing I did. 24. As the result of that deed, 25. I smell of excrement.” 26. “I know all about that, 27. and that bad thing you did. 28. I ask you about something else: 29. Why are you so unfortunate?” 30. “We had the same amount 31. of wealth in the house. 32. While there were things to give, 33. you didn’t light the lamp. 34. As the result of that deed, 35. I’m so unfortunate. 36. You said to me, 37. ‘You do bad deeds.🔽For it’s not easy to go to a good destination 38. through bad deeds.’ 39. You reviled me, Paragraphs: $ 1 9 16 20 26 30 #
|
Please segment these sentences into coherent paragraphs: 0. Likewise, the adept should utter the HŪṀ and the HṚḤ from the mouth. 1. According to the oral instruction, the two syllables are separated, and the HṚḤ is in the middle, like HIK and AḤIK. 2. The two hrīḥ below are to be pronounced in the throat, for the purpose of stopping the life and downward winds. 3. The mouth is the path of the central channel. 4. And that is to be taken from there. 5. The juice is one that has the nature of the taste. 6. The second is the meaning of the syllable, which is stated by the words here, which is in the central channel. 7. The krama is the transference of the previously mentioned taste, which is all in the central channel. 8. That is because it dissolves there. 9. The time of blood is the time of passion, and it is to be done in the manner previously stated, because of the application with the karmamudra.🔽 That is the intention.🔽 The time of semen is the time of emission, and it is to be done in the manner pr 10. Or else, one should eat with one’s own tongue, born from the perfect union of the two organs. 11. At that time, when the Yoginī is endowed with the flower of self-arisen wisdom, then the Bodhisattva should eat, mixed together at that time. This is connected with “at the time of blood, etc.” 12. Thus, the supreme Yoginī is pleased. 13. At that time, the adepts’ desired result will come about. 14. Again, the definitive meaning of “huṃ” and so forth is stated. 15. “Huṃ” is Akṣobhya.🔽“Oṃ” is Vairocana. 16. “Āḥ” is Ratnasaṃbhava.🔽“Hrīḥ” is Amitābha. 17. “Sva” is Amoghasiddhi. 18. “Hā” is Vajrasattva. 19. As soon as those Tathagatas are born, they attain the superknowledges. 20. Therefore, hri is the mantras of the yoginis, who are the twelve goddesses. 21. They perform the functions that correspond to their names. 22. Then, the four seed syllables are the seed syllables of emanation, Dharma, enjoyment, and great bliss. 23. Endowed with means the yoginis of the twelve stages. 24. Therefore, the four offerings are the four times by which one makes offerings, which means the four times of the Satya age and so forth. 25. That is also by the method of engaging in Dharma. 26. Alternatively, the four seed syllables are om, ah, hum, and svā. 27. Likewise, 28. endowed with the first vowel and so forth. 29. This is the twelve vowels. The seed syllables of each of the twelve yoginis are definitely applied in the middle of the four syllables. 30. When condensed, they are om, ah, am, and hrīḥ svāhā. 31. This is for Vajravārāhī and so on. 32. Or, for that reason,🔽the first vowel and so on means that the four vowels a and so on are complete in the middle of the twelve vowels. 33. Thus, in the age of completeness, they are a, ā, i, and ī. 34. Similarly, in the age of three, they are u, ū, and e. 35. In the age of two, they are ai and o. 36. In the age of conflict, they are au. 37. In the middle of the ages of completeness and conflict, the first and last, aṃ and aḥ, emanate and gather. 38. Similarly, ri, ri, li, and so on are the ages themselves. 39. Likewise, when entering into meditative concentration, it is the age of completeness. Paragraphs: $ 0 9 14 20 26 32 #
|
Please segment these sentences into coherent paragraphs: 0. The circle is close. 1. How is it that the bodhisattvas who have entered the Mahayana properly follow the instructions? 2. They do not follow the teachings of the śrāvaka vehicles. 3. The circle is close. 4. In this regard, bodhisattvas who have truly entered the Mahayana must follow the minds of other beings and other individuals. 5. The vehicles of the śrāvakas are not necessary. 6. The circle is close. 7. The training of bodhisattvas who have entered the Mahayana is to be followed. 8. The training of the śrāvaka vehicles is not maintained. 9. The circle is close. 10. How can the training of bodhisattvas who have entered the Great Vehicle be improved? 11. The doctrine of the śrāvaka vehicles is uncontrived. 12. The circle is close. 13. Here, a bodhisattva who has entered the Mahayana has committed a sin in the morning. 14. At the time of the intermediate state, it is not separated from the omniscient mind. 15. The bodhisattvas who have entered the Mahayana have not yet fully developed the body of discipline. 16. If a fault occurs during the intermediate state, 17. If you remain in the evening, without being separated from the mind of omniscience, you will only be able to avoid the complete collection of ethical discipline of a bodhisattva who has entered the Great Vehicle. 18. At the time of the heat, when a fault occurs, during the first part of the night, the omniscient mind is not separated from it and so one remains. 19. The bodhisattvas who have entered the Mahayana have not yet fully developed the body of discipline. 20. If something bad happens in the first part of the night, 21. If one remains in the midnight state without being separated from the mind of the knower of the four extremes, it is only by not having completely absorbed the body of the bodhisattva discipline of the Great Vehicle. 22. If something bad happens in the middle of the night, 23. At the end of the night, the mind of omniscience is not separated from it, so it remains. 24. The bodhisattvas who have entered the Mahayana have not yet fully developed the body of discipline. 25. The circle is close. 26. Thus, the training of bodhisattvas who have entered the Mahayana is in the process of being transformed. 27. The bodhisattva should not generate too much regret. 28. Do not be too distracted. 29. The circle is close. 30. If the śrāvaka vehicle is repeatedly failing, it is to be understood that the śrāvaka vehicles moral aggregates are broken, are severely broken, and are completely destroyed. 31. Why? 32. The Śrāvaka Vehicle is like a fire blazing on the head and clothing to eliminate all defilements. 33. The training of those who wish to transcend sorrow through the thought of the vehicle of the hearers is uncontrived. 34. The circle is close. 35. How can the training of bodhisattvas who have truly entered the Great Vehicle be long? 36. The following is the explanation. 37. Is it the ultimate training of the śrāvaka vehicles? 38. The circle is close. 39. If bodhisattvas who have entered the Mahayana for eons, who wish to be as numerous as the grains of sand in the river of the river, practice love, joy, and joyful songs, they will not give up their bodhichitta. Paragraphs: $ 0 1 4 7 10 13 26 30 35 39 #
|
Please segment these sentences into coherent paragraphs: 0. The light enters my room, I ask who this is and what the transformation is. 1. At that time, a deity manifested half of his body in the sky and spoke this verse to King Śuddhodana: 2. The one of virtuous conduct, honored in the three realms, compassionate and kind, has accomplished blessings and virtues; 3. The Bodhisattva has moved from Tuṣita Heaven, and the Great Sage has descended into Queen Māyā. 4. One should join one's palms and bow at her feet, and the divine one has entered her room; 5. Queen Māyā observes her intention, with various kinds of subtlety. 6. Now, for this reason, there are these transformations; 7. Demonstrating in the palace, never before false. 8. Pure like the Snow Mountain King, its radiance surpasses the sun and moon; 9. The physical form is very clear, the great elephant is strong and outstanding. 10. Firm like vajra, the thoughts and practices are extraordinary; 11. Descending to be born in the womb, therefore accept my words. 12. Seeing the three realms in confusion, billions of gods praise and sing; 13. Not weary, not angry, the mind is tranquil, equal, and stable.' 14. At that time, the queen came out and spoke a verse to the king: 15. The Heavenly King summoned the brahmin, who is well-versed and can interpret dreams; 16. For me, distinguish the meaning of this, whether it is auspicious or inauspicious for the country? 17. Great King, accept my words, the brahmin has studied the scriptures and techniques; 18. He should be placed in front of me, listening to the explanation of the dream meaning. 19. Its light surpasses the sun and moon, and its form is large with six tusks; 20. Therefore, it bravely enters my womb. Listen to this intention.' 21. At that time, the king invited the brahmin to ask about this intention. 22. The brahmin spoke a verse to the king, saying: 23. The brahmin heard these words, and was delighted, thinking it was not inauspicious. 24. If the child born has the marks, he will be a sage king at home; 25. If he compassionately leaves home for the world, he will become a buddha and save the three realms, 26. Universally delivering the world with sweet dew, and resolving his doubts. 27. Accepting the brahmin's good teachings, there is no fear in the mind; 28. By consuming delicious food and drink, the body is forever at ease.' 29. At that time, King Śuddhodana thought to himself: 30. 'In what dwelling can I safely place the queen so that there are no difficulties?' 31. At that time, the Four Heavenly Kings went to King Śuddhodana and said to the king: 32. 'Great King, please rest assured. Now our bodies will create a wonderful house for the Bodhisattva.' 33. Then the Heavenly Emperor, the Heaven of the Thirty-three Celestials, the Heaven of Yāma, the Heaven of Content, and the Heaven of Free Enjoyment of Manifestations by Others all went to the king's place and each offered their heavenly palaces, with t 34. The king of the Heaven of Content said: 35. 'I will return my original palace to offer to the Bodhisattva, and have him dwell in it.' 36. The Heaven of Free Enjoyment of Manifestations by Others said: 37. 'I have a palace that is the highest in the desire realm, its light outshines the other heavens, making them like a mass of black. I will have the queen dwell in it, with flowers, incense, music, and extraordinary delicacies to make offerings to the 38. In this way, bhikṣus, all the heavenly kings of the desire realm came to Kapilavastu and offered their palaces, single-mindedly taking refuge and making offerings to the Bodhisattva. 39. At that time, King Śuddhodana also built a palace above it, as magnificent as the heavens. Paragraphs: $ 0 14 21 29 31 38 #
|
Please segment these sentences into coherent paragraphs: 0. Then Nāndamātā the lay follower told a man, 1. “Please go to the monastery and announce the time: 2. ‘It’s time, Venerables, the meal is ready.’” 3. “Yes, Lady,” he replied, and he went to the monastery and announced the time to the Sangha of monks, 4. “It’s time, Venerables, the meal is ready.” 5. Then, after robing up in the morning, the Sangha of monks, with Sāriputta and Mahāmoggallāna at the head, 6. went to Nāndamātā’s house, where they sat down on the prepared seats. 7. Then Nānadamātā personally served various kinds of fine food to the Sangha of monks headed by Sāriputta and Moggallāna. 8. When Sāriputta had finished his meal, she sat down to one side 9. and Sāriputta said to her, 10. “Who told you that the Sangha of monks would be coming?” 11. “Just now, when it was morning, I got up and recited the Āṭānāṭiya verse. 12. Then the Great King Vessavaṇa, knowing that I had finished speaking, expressed his appreciation, 13. saying, ‘Good, sister! Good!’ 14. ‘Who is that, dear sir?’ 15. ‘I’m your brother, sister, the Great King Vessavaṇa.’ 16. ‘Very well, my dear sir, then let this discourse on the Dhamma that I have spoken to you be your hospitality. 17. ‘Very well, sister, let that be my hospitality.🔽But tomorrow morning the Sangha of bhikkhus headed by Sariputta and Moggallana will come to Veḷukaṇḍaka for their meal. 18. You should serve them and then dedicate the offering to me. 19. Let that be my hospitality.’ 20. Venerable sir, may this merit be for the happiness of the Great King Vessavana.” 21. “It is wonderful, Nandamātā, it is marvellous! 22. That you should be able to converse face to face with the Great King Vessavana, who has such great power and great majesty!” 23. “Venerable sir, that is not the only wonderful and marvellous thing. 24. There is another wonderful and marvellous thing. 25. I had a son named Nanda, who was dear to me and beloved. 26. The king had him executed on some pretext. 27. But, venerable sir, when that son was seized, or being led off, or being executed, I do not recall any change of mind.” 28. “It is wonderful, Nandamātā, it is marvellous! 29. That you should purify even the arising of an evil mind!” 30. “That is not the only wonderful and marvellous thing, venerable sir. 31. There is another wonderful and marvellous thing.🔽My husband, having died, was reborn in the womb of a certain female spirit. 32. He appeared to me in a dream in the form in which he used to consort with me when he was a human being. 33. But, venerable sir, I do not recall any change of mind on that account.” 34. “It is wonderful, Nandamātā, it is marvellous! 35. You’ve even purified your intention.” 36. “Venerable Sir, that’s not the only amazing and wonderful thing. 37. There’s another amazing and wonderful thing about me. 38. Since I was brought to my husband as a young girl, I don’t recall ever transgressing against him even in my mind, let alone physically.” 39. “It’s amazing, Nandamātā, it’s astounding, Paragraphs: $ 0 5 11 21 31 36 #
|
Please segment these sentences into coherent paragraphs: 0. They awaken to the state of knowing one thing: thus they are called enlightenment factors. 1. They awaken to the state of discerning one thing: thus they are called enlightenment factors.🔽They awaken to the state of being one thing: thus they are called enlightenment factors.🔽… They awaken to the state of entering upon one thing: thus they ar 2. They awaken to the state of confidence in one thing: thus they are called enlightenment factors.🔽They awaken to the state of steadiness in one thing: thus they are called enlightenment factors. 3. They awaken to the state of being released in one thing: thus they are called enlightenment factors.🔽They awaken to the state of seeing one thing as peaceful: thus they are called enlightenment factors. 4. They awaken to the state of being charioted in one thing: thus they are called enlightenment factors.🔽They awaken to the state of being grounded in one thing: thus they are called enlightenment factors. 5. They awaken to the state of being unmoved by one thing: thus they are called enlightenment factors.🔽They awaken to the state of being familiar with one thing: thus they are called enlightenment factors. 6. They awaken to the state of being well-developed in one thing: thus they are called enlightenment factors.🔽They awaken to the state of being embraced by one thing: thus they are called enlightenment factors. 7. They awaken to the state of being surrounded by one thing: thus they are called enlightenment factors. 8. They wake up to fulfilment of unity: thus they are enlightenment factors. 9. They wake up to inclusion in unity: thus they are enlightenment factors.🔽They wake up to resolution of unity: thus they are enlightenment factors. 10. They wake up to repetition of unity: thus they are enlightenment factors.🔽They wake up to development of unity: thus they are enlightenment factors. 11. They wake up to making much of unity: thus they are enlightenment factors.🔽They wake up to the state of being well raised up of unity: thus they are enlightenment factors. 12. They wake up to the state of being well liberated of unity: thus they are enlightenment factors.🔽They wake up to waking up to unity: thus they are enlightenment factors. 13. They wake up to the state of being awakened to unity: thus they are enlightenment factors.🔽They wake up to the state of being fully awakened to unity: thus they are enlightenment factors.🔽They wake up to the state of being awakened to unity: thus the 14. They wake up to the state of being fully awakened to unity: thus they are enlightenment factors.🔽They wake up to the state of being awakened to unity: thus they are enlightenment factors. 15. They wake up to the state of being fully awakened to unity: thus they are enlightenment factors. 16. They awaken to the state of unity, thus they are enlightenment factors. 17. They awaken to the state of being on the side of enlightenment, thus they are enlightenment factors.🔽They awaken to the state of being on the side of the realization of what has not been realized, thus they are enlightenment factors.🔽They awaken to t 18. They awaken to the state of illumination, thus they are enlightenment factors.🔽They awaken to the state of re-illumination, thus they are enlightenment factors.🔽They awaken to the state of further illumination, thus they are enlightenment factors. 19. They awaken to the state of the realization of what has been illuminated, thus they are enlightenment factors.🔽They awaken to the state of the full illumination of what has been partially illuminated, thus they are enlightenment factors. 20. They awaken to the state of burning up, thus they are enlightenment factors.🔽They awaken to the state of shining forth, thus they are enlightenment factors. 21. They awaken to the state of burning up defilements, thus they are enlightenment factors.🔽They awaken to the state of being stainless, thus they are enlightenment factors. 22. They awaken to the state of being spotless, thus they are enlightenment factors. 23. They awaken to the footing of non-greed.🔽They awaken to the footing of non-hate. 24. They awaken to the footing of non-delusion.🔽They awaken to the footing of seclusion. 25. They awaken to the footing of the practice of seclusion.🔽They awaken to the footing of dispassion. 26. They awaken to the footing of the practice of dispassion.🔽They awaken to the footing of cessation. 27. They awaken to the footing of the practice of cessation.🔽They awaken to the footing of relinquishment. 28. They awaken to the footing of the practice of relinquishment.🔽They awaken to the footing of release. 29. They awaken to the footing of the practice of release.🔽They awaken to the footing of desire. 30. They awaken to the footing of the root of desire.🔽They awaken to the footing of the basis of desire. 31. They awaken to the footing of the exertion of desire. 32. They wake up to the purpose of being satisfied. 33. They wake up to the purpose of being determined.🔽They wake up to the purpose of making an effort.🔽They wake up to the purpose of being focused. 34. They wake up to the purpose of being undisturbed.🔽They wake up to the purpose of seeing.🔽They wake up to the purpose of energy. 35. They wake up to the purpose of the mind.🔽They wake up to the purpose of investigation. 36. They wake up to the purpose of being the root of investigation.🔽They wake up to the purpose of being the foundation of investigation. 37. They wake up to the purpose of being the exertion of investigation.🔽They wake up to the purpose of being the success of investigation.🔽They wake up to the purpose of being the determination of investigation. 38. They wake up to the purpose of being the effort of investigation. 39. They are enlightenment factors in that they are the enlightener of the establishment of investigation.🔽They are enlightenment factors in that they are the enlightener of the non-distraction of investigation. Paragraphs: $ 0 8 16 23 32 39 #
|
Please segment these sentences into coherent paragraphs: 0. A ḍamaru, a battle-ax, a flaying knife, and a trident 1. are held in the right hands. 2. A khaṭvāṅga, a skull cup filled with blood, a vajra noose, and a Brahman thread🔽are held in the left hands. 3. He has matted hair with a topknot and a silk crown. 4. A half-moon, a crossed vajra, and a wish-fulfilling gem are placed on his head, and the top of his head is marked with a bone wheel. 5. Vārāhī, who embraces him perfectly, 6. is the nature of bliss and is red in color. 7. She has one face and two arms and is naked. 8. She embraces him with her two thighs. 9. She holds a vajra and a skull cup filled with blood. 10. Her hair is loose and she frightens those who are hostile. 11. She is adorned with the five symbolic ornaments and is delighted with him. 12. the nature of great bliss and compassion. 13. On the petals in the east, north, west, and south, 14. are dakini, Lāmā, Khaṇḍarohā, and Rūpiṇī, 15. respectively blue, green, red, and yellow, with one face, four arms, and three eyes, holding a ḍamaru and flaying knife with the two right hands and a khaṭvāṅga and skull cup with the two left hands, with loose hair, 16. naked, adorned with a belt of heads, and possessing the five symbolic ornaments. 17. In the intermediate directions are four vases filled with bodhicitta and the nature of nectar. 18. Then, the following is to be explained: 19. Bujhauo, ao, go, rā, de, mā, 20. kā, o, tri, ko, ka, la, kī, 21. pre, grī, so, su, na, si, ma, ku. 22. The wheel of mind is dark blue in color, completely surrounded by a garland of vajras. 23. Kapāla is on the head of Pulliramalaya. 24. Mahākaṅkāla is on the crown of Jālandhara. 25. Mahākaṅkāla is on the right ear of Oḍḍiyāna. 26. Kaṅkāla is on the nape of Arbuda. 27. Daṃṣṭriṇī is on the left ear of Godāvarī. 28. Śūradhī is on the forehead of Rāmeśvara. 29. Amitābha is in the eye of Devīkoṭa.🔽Vajraprabha is on the shoulder of Malava. 30. Vajrakāya is on the shoulder of Mālava. 31. These are the ones that arise from the mind family. 32. They are the sky-goers. 33. The wheel of speech is red, surrounded by a garland of lotuses. 34. Kāmarūpa is in the armpit, 35. with Upakeśin and Dhātṛ. 36. Oḍra is in the breast, with Vajra and Bhairava. 37. Triśakuni is at the navel, 38. with Mahāvīra and Marutvatī. 39. Kosala is at the tip of the nose, Paragraphs: $ 0 5 13 18 22 33 #
|
Please segment these sentences into coherent paragraphs: 0. Therefore, wisdom should not be abandoned. 1. The three times should not be abandoned.🔽This is the unsurpassed consecration 2. of the knowledge of all buddhas. 3. Abandonment and evil speech are explained as foolishness. 4. By that, the supreme attainment is not obtained. 5. Having spoken thus, it should be given. 6. Then, having become free from clothing with the just-mentioned emptiness, 7. the source of phenomena is shown. 8. Dwelling in the manner of flirtation, one should say this: 9. Oh! In this way, are you able to practice the commitments? 10. Are you able to practice Vairocana and so forth?🔽Have faith in blood, bodhicitta, human flesh, 11. and emptiness. 12. You should enter the bhaga lotus. 13. By embracing and so forth, one is released from that.🔽 14. You must do all of these things, such as embracing and so forth. 15. O, by doing that, bliss will arise. 16. The disciple replies: 17. O, why is it that I am unable to do this? 18. I will eat feces, urine, and so forth. 19. I will always have faith in emptiness. 20. I will enter into the bhaga lotus. 21. Having said that, the disciple 22. is addressed by emptiness: 23. Ah! This is my lotus, 24. endowed with all bliss. 25. One who practices with the master’s intimate instructions 26. resides in front of me. 27. You practice as you recite. 28. You make offerings to the perfect Buddha and so forth. 29. The king of great bliss resides here. 30. Then one should recite this mantra of emptiness: 31. bhaja satvam ho. 32. Again, the disciple should do this: 33. Standing to the left of the flower, one should understand that nāḍī called the lady of the vajra realm through the oral instructions of the master. Later, when the lotus opens, one should taste it as if tasting the nectar of a flower with a bee. 34. The yogī does not do anything for as long as he does not abandon bodhicitta. 35. All desires are obtained in the mind. 36. How is one always born in and abiding in joy? 37. If one abandons bodhicitta, 38. the treasure of all powers 39. and the aggregate of consciousness Paragraphs: $ 0 6 10 14 16 21 25 30 32 34 #
|
Please segment these sentences into coherent paragraphs: 0. [The seventh case ending and so forth are placed at the end]. 1. Although the seventh case ending is given to ālo, the indus is not moved beyond that.🔽indum-āliḥ 2. Similarly, 3. indus-śekhara-yasya 4. [whose crest is the moon]. 5. indus-śekharaḥ 6. Shamkhamapano'ya sya. 7. Shamkhapanih. 8. Chakrapano'ya sya.🔽Chakrapani.🔽Vajrapano'vidya te'yasya. 9. Vajrapani.🔽Padmapano'vidya te'yasya.🔽Padmapani.🔽Padmapani.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka. 10. Pundarīka. 11. Pundarīka.🔽Pundarīka.🔽Pundarīka. 12. Pundarīka.🔽Pundarīka.🔽Pundarīka. 13. Pundarīka.🔽Pundarīka. 14. Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīka.🔽Pundarīk 15. Pundar 16. The suffix that expresses a meaning that is beyond the verbal root, such as “lotus in the hand” (padma-hasta), is the suffix of the name of the niṣṭhā, which is the suffix of kat and katva. 17. The suffix of the name of the niṣṭhā is not placed here in the section on the collection of many syllables. 18. kṛt, kat, and yasy 19. The case ending and so on are added. 20. kṛt, kat🔽bāhvat, agnyādiṣu 21. āhitas, agnyādiṣu 22. In general, it is explained that the suffix of the name of the niṣṭhā is placed before the word, but in the special case of the application with āhitas, agnyādi, and so on, the niṣṭhā suffix is placed at the end or else it is split.🔽agnau āhitas 23. tṛṇāgniḥ 24. The case ending and so forth are contracted. The final kta affix is moved to the end or not moved. 25. Agnyāhitah, āhitāgniḥ. 26. Similarly, 27. putrājāto yasya. 28. In that, 29. putrājātaḥ, jātapūtraḥ.🔽In the commentary, since it says, “There are two divisions in the contraction of many words: one that is not a quality and one that is a quality,” 30. the example of one that is not a quality is “fire into which an oblation is made.”🔽The example of one that is a quality is “fire into which an oblation is made.” 31. The example of one that is not a quality is “whose son is born.” 32. Bahudhānam yasmin. 33. In that, 34. the case ending and so forth are contracted. 35. Bahudhānam. 36. Astidhanam yasya. 37. In that,🔽astidhanam. 38. The example of one that is a quality is “whose wealth is much.” 39. Lambogranthoyasya. Paragraphs: $ 0 16 20 26 29 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. Also, the eye faculty of a lower stage has no superior function. 1. The superior eye faculty of a higher stage has its own eye consciousness, and the eye consciousness of a lower stage has its own eye faculty. Therefore, the eye faculty of a lower stage is not the support of the consciousness of a higher stage. 2. As for form, it is either equal to, higher than, or lower than consciousness. 3. As for form and consciousness, they are either in the same stage as, or higher or lower than, the body. 4. As for consciousness and the body, when consciousness is in the same stage as the body, one is born only in the desire realm or the first trance state. When consciousness is in a higher stage than the body, one is born only in the desire realm. When 5. As for form and the body, when form is in the same stage as or a lower stage than the body, one sees with the eyes of that stage or a lower stage. When form is in a higher stage than the body, one sees only with the eyes of that higher stage. 6. Moreover, when one uses the eyes of a certain stage, one sees only the forms of that stage or a lower stage. When one uses the eyes of a higher stage, one sees the forms of that stage, a lower stage, or an upper stage. 7. It should be understood that the explanation of the ear faculty is the same as that of the eye faculty. 8. That is to say, the ear is not lower than the body, and sound is not higher than the ear. 9. Sound is either equal to, higher than, or lower than consciousness, and the same is true for the body. 10. As appropriate, the extensive explanation is the same as that of the eye. 11. The three faculties of nose, tongue, and body are all in the same realm as their corresponding consciousnesses, because their objects are mostly the same. 12. The two consciousnesses of smell and taste are only in the realm of desire, because the nose and tongue only take objects that reach them. 13. The difference among them is that the body and its objects are necessarily in the same realm, because they take objects that reach them. 14. Consciousness, in relation to the body and its objects, is either the same as or lower than them. 15. The same means that if one is born in the realm of desire or the first trance state, if one is born in the upper three trance states, it is called lower. 16. You should know that the mental faculty is not fixed in the four matters, that is, sometimes the mental faculty, the body, consciousness, and dharmas are in the same stage, and sometimes they are above or below. The body is only in five stages, and t 17. One’s own mental faculty and one’s own consciousness take dharmas of one’s own stage as objects, and they are called the mental faculty and the other three in the same stage. 18. Sometimes the mental faculty is in a higher stage, that is, when one is roaming in samādhi. 19. If one is born in the realm of desire, immediately after the first trance state one produces the consciousness of the realm of desire and understands the dharmas of the realm of desire. The mental faculty belongs to the higher stage, and the other th 20. Or, the consciousness of the first two or three trance states, etc., arises immediately after the second or third trance state, etc., and the consciousness of the first two or three trance states, etc., perceives the dharmas of the stage of the first 21. In the same way, if one is born in the first trance state, etc., and consciousness of a lower stage arises from a higher stage, you should understand it in accordance with the above principles. 22. When one is reborn, the manas of a higher stage does not depend on a body of a lower stage, because it is definitely impossible for one to be reborn in a higher stage without the cessation of the body of a lower stage. Also, it is impossible for one 23. In the same way, you should understand that a manas of a lower stage does not depend on a body of a higher stage. 24. It is not contrary to reason to say that a manas of a higher stage depends on a body of a lower stage, because when one first forms a body in the realm of desire or the realm of form, immediately after the manas of a higher stage, the manas belongs t 25. In the same way, it is not contrary to reason to say that a manas of a lower stage depends on a body of a higher stage. 26. When one is in a state of samādhi, it is not contrary to reason to say that a mind of a lower stage depends on a body of a higher stage. That is, when one is born in a higher stage, he first produces a mind of transformation of a lower stage. 27. In the same way, the dharmas of consciousness should be discussed in detail. 28. We must also consider the following question: 29. If the eye of the realm of desire sees forms of the realm of desire, or the eye of the realm of form sees forms of the two realms, at that time, can those forms be cognized by the consciousnesses of the eye of the three realms? 30. How many kinds of discrimination are produced with regard to them? 31. In order to avoid confusion about the tenets, we will first make a general analysis and then explain in detail. 32. You should understand that in this discussion we are only talking about the discrimination of conjecture, uncertainty, and memory, because they are found in all stages. On the basis of these two kinds, all consciousnesses of the eye are nondiscrimina 33. Also, good discrimination can take as objects all stages, higher and lower.🔽Defiled discrimination takes as objects its own stage and higher stages. 34. Nondetermined discrimination takes as objects its own stage and lower stages. 35. When one is born in a certain stage and has not yet eliminated craving for that stage, one has the three kinds of discrimination of that stage. 36. If one has eliminated craving for that stage, one has only the two kinds of discrimination of that stage, excluding the defiled. 37. When one is born in another stage, the good visual consciousness of the first trance does not appear before one, because it is definitely connected with birth. 38. When one is born in the first trance, one also cannot rely on the eye faculty of another stage to produce good visual consciousness of that stage. 39. When one is born in another stage, the undiscriminated indeterminate discrimination of another stage does not appear before one, because it is also definitely connected with birth. Paragraphs: $ 0 7 11 16 28 32 38 #
|
Please segment these sentences into coherent paragraphs: 0. The word perfect is a synonym for perfect. 1. The master's words do not contradict the tradition. 2. The term to be grasped is the phenomenon to be practiced. 3. The word discrimination is used to refer to the phenomenon of the mind. 4. What is it? 5. The characteristic of reasoning is that, without reasoning, the object to be established would not exist. 6. How? 7. For others, the analogy is the reason. 8. I do not want to see anything that cannot be done. 9. I have this Dharma. 10. Without it, it is impossible. 11. The meaning of the meaning is to be understood. 12. The monks footsteps are the following. 13. I am not a traitor. 14. Like a lion, they are different. 15. The word having a thing means having something to accomplish. 16. The Dharma that is to be practiced. 17. This is the nature of phenomena that is not possible. 18. If that were so, then the valid cognition that is to be proved would be established only by the valid cognition that cannot be proven by the valid cognition, and so it would be established by the valid cognition itself. Therefore, it is pointless to 19. When something is not established, the reasoning is not established. 20. For the characteristic of reasoning is that, without something to be proved, it does not arise for the subject that establishes it. 21. If it does not exist, it would not arise, and if it is not established, it would not be established. 22. If it does not exist, it does not arise because if it does not exist, it does not arise. 23. If something is established by another valid cognition, is the inference established? 24. What is the reasoning? 25. The work is done. 26. The practice of the mantra is to be done. 27. They are also the fault of mutual dependence. 28. How? 29. The two actions. 30. The Buddha said, I have no idea. 31. The accomplishment of the object of practice is the preliminary to the accomplishment of the reason. 32. The reasoning is for that purpose, and if there is no proof, then the proof that has the characteristic of not arising is also established, because the proof that has the characteristic of not arising is preceded by the proof that is established, and 33. The third aspect is called the analogy. 34. The meaning of the word examples is that it is different from the phenomenon that is to be practiced. 35. The word this is established is a logical proof. 36. This is how it is explained. 37. If it is not established by another entity other than the entity to be proved, it is asserted that it does not arise. 38. It is not the same as the practice of the Dharma. 39. The one who has the qualities to practice this will understand what to practice through reasoning. Paragraphs: $ 0 4 8 11 16 23 30 35 #
|
Please segment these sentences into coherent paragraphs: 0. as the four: space, earth, water, and fire. 1. The mother who is without activity is realized as having always existed. 2. Accomplishment is the union of method and wisdom.🔽From the wisdom of the five great mothers 3. and the mother’s space of emptiness, the buddhas of the five aggregates🔽are the method, the father. 4. From the union of the method and wisdom, which have always been inseparable, the bodhicitta becomes free from emanation and withdrawal.🔽The nature of the buddhas of the five aggregates is the nature of the five mothers. 5. The meaning of always being a buddha is that the illusion plays in the illusion, and in the continuum of the illusion of supreme bliss, at the time of bliss, 6. an object of reference.🔽Once one has mastered this, it is spontaneously present. Since the 7. four māras have been subdued, the ultimate meaning is accomplished.🔽The palace of the wish-fulfilling jewel, in which all phenomena are🔽primordially pure, is the mandala of the wheel, which is not limited in 8. scope. The entrance to the primordial, unsurpassed maṇḍala is hearing 9. the teachings of the vehicle of methods, which is like opening one’s eyes. 10. Realizing the meaning is like seeing the maṇḍala. Having realized it, 11. to become familiar with it is to enter the maṇḍala. Having entered, to🔽actualize it is to attain the great siddhi. 12. In this way, this summary is the ultimate meaning of the Great Perfection,🔽spontaneously present on the stage of the great assembly of the wheel of 13. syllables. 14. primordially awakened is known to be primordially awakened, one walks 15. with a strong or slow gait, but this is not the case for ordinary people.🔽No matter how much ordinary people think, it will not become true, 16. good, or reliable.🔽Since they do not have confidence, 17. it is difficult for them to understand the truth and the good.🔽Since they think that all is similar to their own experience,🔽they say, “It is a lie,” and the thought of refuting and repudiating arises 18. for the best of people.🔽Therefore, in order to keep it very secret, it is called the “secret 19. bindu.”🔽Therefore, until the mind that realizes the meaning of the 20. primordial buddhahood of all phenomena arises, one should benefit🔽migrating beings by following the lower vehicles, since disciples are not 21. exhausted. 22. and the faults of samsara and the good qualities of nirvana, and🔽to become learned in all the vehicles, but it is not suitable for the master 23. to be accepted on the basis of knowing just a few things. 24. This is also stated in the Mahayana scriptures.🔽The austerities and disciplines of the different views also become 25. different.🔽The non-Buddhists who are neither ascetics nor disciplined are the 26. spontaneously born and the eternalists. 27. Those who are ascetics are of four types: the materialists, the tīrthikas, 28. the ascetics of the world, the ascetics of the śrāvakas, the ascetics of the 29. bodhisattvas, and the unsurpassed ascetics.🔽Among these, the spontaneously born are not ascetics because they are🔽ignorant of cause and effect. The eternalists are not ascetics because they 30. have the view of annihilation. The materialists are not ascetics because they🔽are attached to the five sense pleasures. 31. In order to achieve the particularities of this, they practice austerities such as the🔽tsaṅs, sbra, and so forth. 32. The tīrthikas, because they believe in a self, practice austerities and🔽misguided yogic conduct such as mortifying the body and relying on the 33. five fires.🔽The śrāvakas’ austerities are mentioned in the Vinaya: 34. Do not do any evil,🔽practice virtue perfectly, 35. and thoroughly tame your own mind—🔽this is the Buddha’s teaching. 36. Since they believe that all virtuous and nonvirtuous phenomena exist 37. both conventionally and ultimately, they practice the austerities and yogic 38. conduct of practicing virtue and abandoning nonvirtue. 39. are the bodhisattva’s practice of the perfections.🔽The bodhisattva vow states: Paragraphs: $ 1,2,5,8,12,14,22,24,27,31,34,39 #
|
Please segment these sentences into coherent paragraphs: 0. Blessed One, 1. for this reason 2. when bodhisattva great beings practice the perfection of wisdom 3. they should not dwell on ignorance, 4. they should not dwell on volitional factors, 5. they should not dwell on consciousness, 6. they should not dwell on name and form, 7. they should not dwell on the six sense sources, 8. they should not dwell on contact, 9. They should not abide in feeling. 10. They should not abide in heat.🔽They should not abide in appropriation. 11. They should not abide in existence. 12. They should not abide in birth. 13. They should not abide in aging and death. 14. Blessed One, 15. further, when bodhisattva great beings practice the perfection of wisdom, 16. they should not abide in the perfection of generosity. 17. If you ask why, Blessed One, 18. it is because the perfection of generosity is empty of the perfection of generosity.🔽The emptiness of the perfection of generosity is not the perfection of generosity. 19. Emptiness is not other than the perfection of generosity,🔽and the perfection of generosity is not other than emptiness. 20. The perfection of generosity itself is emptiness, and emptiness is the perfection of generosity. 21. Blessed One, 22. Furthermore, when bodhisattva great beings practice the perfection of wisdom, 23. they should not abide in the perfection of discipline. 24. Why is that? 25. Blessed One,🔽it is because the perfection of discipline is empty of the perfection of discipline.🔽The emptiness of the perfection of discipline is not the perfection of discipline. 26. Emptiness is not other than the perfection of discipline,🔽and the perfection of discipline is not other than emptiness. 27. The perfection of morality itself is the emptiness of emptiness, and the emptiness of emptiness is the perfection of morality. 28. Blessed One, 29. Furthermore, when bodhisattva great beings practice the perfection of wisdom, 30. they should not abide in the perfection of patience. 31. Why is that? 32. Blessed One, 33. it is because the perfection of patience is empty of the perfection of patience.🔽The emptiness of the perfection of patience is not the perfection of patience. 34. Emptiness is not other than the perfection of patience,🔽and the perfection of patience is not other than emptiness. 35. The perfection of patience itself is also the emptiness of emptiness, and the emptiness of emptiness is also the perfection of patience. 36. Blessed One, 37. Furthermore, when bodhisattva great beings practice the perfection of wisdom, 38. they should not abide in the perfection of diligence. 39. Why is that? Paragraphs: $ 0 14 21 28 36 #
|
Please segment these sentences into coherent paragraphs: 0. The two kinds of good [roots] refer to: first, expedient good, which refers to the hearing, contemplation, and cultivation that are presently being carried out; 1. second, innate good, which is formed now from past habits. 2. In the first three paths, the path of preparation cuts off the skillful roots of wholesome dharmas that are acquired through effort, while the unobstructed path and the path of liberation cut off the skillful roots of wholesome dharmas that are acqui 3. Third, in terms of the two kinds of wholesome dharmas of cause and effect, it is explained. 4. If it is discussed in terms of the cause of wholesome dharmas, cutting off the causes of the three periods of time is called cutting off the roots of wholesome dharmas. 5. What is the meaning of this? 6. When the mind of wrong views is present, it cuts off past wholesome dharmas. The meaning of giving rise to the present is called cutting off the cause of the past. Because the present does not arise, it does not give rise to the future, which is call 7. Therefore, the text below says, Cutting off the causes of the three periods of time is called cutting off the roots of wholesome dharmas. 8. Within the past, that which gives rise to the present can be cut off, but the meaning of giving rise to the future can never be cut off, and therefore it can arise later. 9. If it is discussed in terms of the effect of wholesome dharmas, it only cuts off the present and obstructs the future, and does not cut off the past, because what has already arisen and passed cannot be cut off. 10. Therefore, this says, The extinction of present wholesome dharmas and the obstruction of the future is called cutting off the roots of wholesome dharmas. 11. Fourth, distinguishing by realm. 12. Only in the human realm, not in other paths, because humans can contemplate and give rise to different views. 13. Fifth, distinguishing between sharp and dull within humans. 14. As the text below says, Only those with sharp faculties who can investigate, not the dull-witted. The schism in the Sangha is also like this. 15. Sixth, distinguishing by time. 16. Many lifetimes of accumulated practice can then sever wholesome roots, not just one lifetime, so the above text says it is an obstacle of retribution. 17. Seventh, distinguishing by place. 18. Only in Jambudvīpa, not in other regions, because the minds of the beings in Jambudvīpa are sharp. 19. Eighth, clarifying the causes. 20. By hearing the Mahāyāna sūtras that accord with emptiness, grasping at non-existence and slandering existence, one severs wholesome roots. 21. Therefore the *Saṃghadeva-dhāraṇī says, This person hears the difficult-to-understand sūtras on emptiness, and does not understand at all the true explanations, gives rise to incorrect thoughts, and says everything is non-existent. 22. Ninth, clarifying the light and heavy. 23. Among all evils, this transgression is the most serious and there is nothing worse than it, because it severs all wholesome roots. 24. Ten, the meaning of severing wholesome roots and their subsequent arising. 25. When do they arise? 26. As explained in the following text, When entering hell, when leaving hell, the light ones arise when entering, the heavy ones arise when leaving, and wholesome roots are restored. 27. Question: 28. Among the three natures of good, evil, and neutral minds when leaving, in which mind do they arise? 29. They do not arise in a wholesome mind at all, because there was no wholesome mind before. 30. They mostly arise in an unwholesome mind of doubt. 31. Question: 32. Since good and evil are directly opposed, how can wholesome roots arise in that unwholesome mind? 33. The explanation is:🔽Good and evil minds are mutually exclusive and cannot arise simultaneously. 34. The essence of obtaining wholesomeness is not form or mind, and it does not obstruct the mind, so it can arise in that unwholesome mind. 35. Just as when one is born in a lower realm from a higher realm, one obtains the wholesome roots of the lower realm on the side of a defiled mind, this is also like that. 36. Next, explaining the text. 37. There are two kinds of severance generally raises the topic, next listing the names. One who possesses both below summarizes and concludes. 38. In the second, on those who can be saved and those who cannot be saved, first, in terms of practicing wholesome [deeds], one cannot be saved in the present; 39. later, in terms of inherent wholesome [deeds], one can be saved in the future. Paragraphs: $ 0 3 5 11 14 16 18 20 23 25 27 31 33 36 38 #
|
Please segment these sentences into coherent paragraphs: 0. Second, clarifying the water element, divided into four parts. 1. First, a general question. 2. Second, a brief answer. 3. Third, listing the names. 4. Fourth, specific explanation, divided into two parts. 5. First, clarifying the internal water element, divided into three parts. 6. First, a heading. 7. Second, explanation. 8. Third, clarifying the matter is divided into three parts. 9. First, a question. 10. Second, an answer. 11. Third, a conclusion. 12. Second, clarifying the external water element is divided into three parts. 13. First, a heading. 14. Second, an explanation. 15. Third, clarifying the matter is divided into three parts. 16. First, a question. 17. Second, an answer. 18. Third, a conclusion. The third, clarifying the fire element, is divided into four parts. 19. First, a general question. 20. Second, a brief answer. 21. Third, listing the names. 22. Fourth, the specific explanation is divided into two parts. 23. First, clarifying the internal fire element is divided into three parts. 24. First, a heading. 25. Second, an explanation. 26. Third, clarifying the matter is divided into three parts. 27. First, a question. 28. Second, the answer is divided into two parts. 29. First, stating the cause. 30. Second, revealing the effect. 31. Third, a conclusion. 32. Second, clarifying the external fire element is divided into three parts. 33. First, a heading. 34. Second, an explanation. 35. Third, clarifying the matter is divided into three parts. 36. First, a question. 37. Second, the answer is divided into two parts. 38. First, stating the cause. 39. Second, revealing the effect. Paragraphs: $ 0 5 12 18 23 32 #
|
Please segment these sentences into coherent paragraphs: 0. It is like writing characters and counting, all of which take the alphabet as their basis and the alphabet as their culmination, with nothing apart from the alphabet. 1. Buddha's disciple! 2. All the Buddhadharmas take the ten grounds as their basis. By perfecting the practice of the ten grounds, one attains omniscience. 3. Therefore, Buddha's disciple! 4. I wish you to expound it! 5. This person will definitely be protected by the Tathāgata and will believe and accept it. 6. At that time, the Bodhisattva Vimukti-candra, wishing to restate this meaning, spoke a verse, saying: 7. Excellent! Child of the Buddha, please expound the practices of entering the stages of enlightenment! 8. The sovereign lords of the ten directions, none of them do not protect and think of the root of wisdom. 9. This abiding wisdom is also ultimate, from which all Buddha-dharmas are born. 10. Just as writing, calculation, and letters are included, so are the Buddha-dharmas based on the stages. 11. At that time, the assembly of great bodhisattvas spoke a verse in unison to Vajra Treasury Bodhisattva, saying: 12. Excellent, immaculate wisdom, boundless discerning eloquence, 13. Proclaiming profound and beautiful words, in accord with the ultimate truth. 14. Pure conduct of recollection, the ten powers gathering merit, 15. Discerning eloquence and meaning, expounding this supreme stage. 16. Concentration, precepts, gathering right thought, free from arrogance and wrong views, 17. This assembly has no doubts, we only wish to hear the good explanation! 18. Like one who thirsts thinks of cold water, like one who is hungry thinks of delicious food, 19. Like one who is sick thinks of good medicine, like a bee covets fine honey; 20. We are also like this, wishing to hear the Dharma of immortality! 21. Excellent, you of vast wisdom, please explain entering the grounds, 22. Accomplishing the ten powers and unobstructedness, the good and all practices of the Sugata! 23. At that time, the World-Honored One emitted a pure light from between his eyebrows, called 24. Bodhisattva Power and Light, with hundreds of thousands of asaṃkhyeyas of lights as its retinue, universally illuminating all worlds in the ten directions without exception, and all the suffering of the three evil paths was relieved; 25. It also illuminated the assemblies of all Tathāgatas, revealing the inconceivable power of the Buddhas; 26. It also illuminated the bodies of the Bodhisattvas empowered to expound the Dharma by all Buddhas in all worlds in the ten directions; 27. Having done this, they remained in the sky above as a great network of light clouds. 28. At that time, the buddhas of the ten directions were also like this. From between their eyebrows, they emitted pure light. The name, retinue, and function of the light were the same as this. They also illuminated this Sahā world, the Buddha, the grea 29. At that time, from within the light platform, by the power of the majestic virtue of the buddhas, a verse was spoken, saying: 30. The Buddha is unequaled, like space, with immeasurable and supreme merits of the ten powers. 31. The most excellent among humans, the foremost in the world, the Dharma of the Lion of the Śākyas is bestowed upon him. 32. The Buddha's disciples should uphold the power of the buddhas and open this most excellent treasury of the Dharma King. 33. The vast wisdom and excellent practices of the various stages should be explained by the majestic virtue of the Buddha.🔽Here is the corrected and aligned text: 34. If one is empowered by the power of the Well-Gone One, one will obtain the Dharma Jewel and enter one's mind, 35. The grounds will be gradually fulfilled without defilement, and one will also possess the Tathāgata's ten powers. 36. Even if one dwells in the ocean or in the fire of the eon, one will be able to endure this Dharma and will certainly hear it, 37. Those who give rise to doubt and disbelief will never be able to hear such a teaching. 38. One should explain the path of the excellent knowledge of the grounds, the gradual practice of entering and abiding, 39. Because it benefits all sentient beings, it arises from the Dharma knowledge of the realm of practice. Paragraphs: $ 1 6 11 23 29 34 #
|
Please segment these sentences into coherent paragraphs: 0. The meaning of the three samādhis, 1. is extensively distinguished in the Mahāyāna.🔽Next, the explanation of the samādhi of the lion's exertion. 2. Now, clarifying the samādhi of the lion's exertion, 3. as explained in the Prajñāpāramitā Sūtras. 4. The practitioner relies on the nine sequential, 5. He then entered the samādhi of the lion's exertion. 6. What is called the lion's samādhi? 7. Free from desire, free from unwholesome dharmas, 8. with initial and sustained thought, joy and happiness, he enters the first meditation. 9. In this way, he successively enters the second, third, fourth meditations, 10. the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, 11. the sphere of neither perception nor non-perception, 12. and enters the concentration of the cessation of perception and feeling. 13. Rising from the concentration of the cessation of perception and feeling, 14. he enters again the concentration of neither perception nor non-perception, 15. rising from the sphere of neither perception nor non-perception, 16. he enters again the sphere of nothingness, 17. in this way, he successively enters the sphere of infinite consciousness, the sphere of infinite space, 18. the fourth meditation, the third meditation, 19. the second meditation, the first meditation. 20. This is called the samādhi of the lion's exertion. 21. It is like when a lion exerts itself, 22. not only can it move forward and exert itself, 23. it can also move backward, exert itself, and return. 24. All other animals cannot do this. 25. The practitioner entering this Dharma gate is also like this. 26. Not only can the mind-to-mind sequence, 27. From the first dhyāna all the way up to the cessation of sensation and perception, 28. One can also descend from the concentration of the cessation of sensation and perception into the non-conceptual state, 29. Enter up to the first dhyāna. 30. This is the same as the lion's exertion. 31. The previous dhyānas are not able to do this. 32. Therefore, this concentration is called the samādhi of the lion's exertion. 33. The practitioner abiding in this Dharma gate, 34. Can immediately cover and enter all the dhyānas, 35. Perfuming all the contemplated concentrations, causing them to be通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通通 36. The general idea of the characteristics of cultivation is roughly understood. 37. It is not extensively distinguished.🔽Next, the transcendence samādhi is explained. 38. Now, the explanation of the transcendence samādhi. 39. As it is said in the Prajñāpāramitā Sūtra. Paragraphs: $ 0 2 4 6 21 26 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. This is the meaning of the words they are the same. 1. The same is true. 2. The noble Nāgārjuna said, Ocean! 3. He is more than a beggar. 4. It is because things are dependent. 5. It is said that it is not inherent. 6. The two are connected. 7. They have no essence. 8. They are devoid of any intrinsic existence. 9. They do not arise anywhere. 10. This is the meaning of the words. 11. The same is true of the energy of an elephant. 12. The Blessed One, the supreme being, 13. The things that are realized in the three times. 14. It is said that it is not intrinsically existent. 15. Where is it that it can be produced? 16. The Dharma is not found in any of them. 17. The unborn phenomena are not the same as the unborn phenomena. 18. The child wants to be born. 19. This is the meaning of the words. 20. The source of the gods is the source of the gods. 21. The eye sees everything. 22. The nature of the birth is clear. 23. It is said that everything is selfless. 24. What is the meaning of this statement? 25. It is not inherent. 26. How could something that is not inherent be a cause for something else? 27. Since it is devoid of intrinsic existence, how could it produce something else? 28. This is the reason that the Sugata taught. 29. This is the meaning of the words they are the same. 30. The king of the nāgas, the ocean of the nāgas, 31. The one who is able to do great things. 32. The three times are the desirable things. 33. The statement that it does not have a nature is the same as the statement that it does not have a nature. 34. The former is empty of the latter, and the latter is empty of the former. 35. There is nothing that is produced, nothing that is destroyed, nothing that is abiding. 36. This is not a real thing, not a non-real thing. 37. All phenomena are empty of their own essence. 38. The first is the following. 39. Furthermore, if there is a claim, Paragraphs: $ 0 2 10 12 19 24 30 38 #
|
Please segment these sentences into coherent paragraphs: 0. Composed by Shi Jizang 1. Question: How many kinds of sins and merits are there? Answer: Generally speaking, there are six kinds of sins and merits. First, 2. non-Buddhists have wrong views internally, so they kill externally to sacrifice to heaven. This is considered a sin, 3. and is classified as a sin. 4. If one does not kill, practices charity, and observes the ten wholesome deeds, this is considered merit. 5. Second, ordinary beings cultivate goodness for the three realms of existence, which is considered a sin. 6. The practices of the two vehicles that lead to liberation from the three realms are considered merit. 7. Third, the practices of the two vehicles are considered sins. 8. The practices of bodhisattvas are considered merit. 9. Therefore, the Nirvana Sutra says, 10. Seeking the two vehicles is called unwholesomeness. 11. Seeking the Great Vehicle is called wholesomeness. 12. Fourth, within the Great Vehicle, practicing with attainment is called a sin. 13. Practicing without attainment is called merit. 14. Fifth, attaining and not attaining are both called sins. 15. Penetrating the non-dual is called merit. 16. Sixth, giving rise to thoughts of duality and non-duality, 17. even a single hair of attachment is contrary to the Way. 18. Therefore, it is called a transgression. 19. If there is neither duality nor non-duality, and nothing to be attached to, 20. then it accords with principle. 21. This is called merit. 22. Question: Are all of these six levels of merit and demerit to be abandoned? 23. Answer: The first five levels, within the category of demerit, themselves distinguish merit and demerit. 24. Therefore, they are to be abandoned. 25. The last one, since it accords with the correct Way, 26. its abandonment is not discussed. 27. Moreover, these six meanings still involve named words and conceptual observation is not yet tranquil. 28. Therefore, they should all be abandoned. 29. Question: Zhu Daosheng said: 30. Merit does not receive retribution, and is exclusively directed towards the Buddha. 31. The Chengshi masters say: 32. A single thought of goodness has two meanings: 33. First, as a cause for retribution, it produces the fruits of humans and gods; 34. Second, as an habituated cause, it leads to the attainment of Buddhahood. 35. Now, abandoning merit is the same as these two meanings. 36. Is it different from the two masters? 37. Answer: What is being clarified now is two kinds of goodness. 38. One is with attainment, the other is without attainment. 39. These two kinds of goodness both have the meaning of receiving retribution and not receiving retribution. Paragraphs: $ 0 4 9 12 16 22 29 37 #
|
Please segment these sentences into coherent paragraphs: 0. As for the faculty of faith, one should know it as the four kinds of unmistaken purity; 1. as for the faculty of zeal, one should know it as the four kinds of right exertion;🔽as for the faculty of mindfulness, one should know it as the four kinds of mindfulness; 2. as for the faculty of concentration, one should know it as the four kinds of meditation; 3. as for the faculty of wisdom, one should know it as the four noble truths. 4. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 5. Thus have I heard: 6. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 7. At that time, the World-Honored One told the bhikṣus: 8. There are five faculties. 9. What are the five? 10. They are the faculty of faith, the faculty of zeal, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. 11. What is the faculty of faith? 12. If a bhikṣu arouses pure faith in the Tathāgata, with a firm foundation, and no other śramaṇas, brāhmaṇas, gods, māras, Brahmā, śramaṇas, brāhmaṇas, or others in the world can disturb his mind, this is called the faculty of faith. 13. What is the faculty of zeal?🔽For the arising of unwholesome and unskillful states, one generates desire, makes an effort, applies the mind, and strives;🔽For the non-arising of unwholesome and unskillful states, one generates desire, makes an effort, 14. For the arising of wholesome states, one generates desire, makes an effort, applies the mind, and strives; 15. Having already generated wholesome dharmas, one abides without forgetting them, cultivates and expands them, generates desire, makes effort, focuses the mind, and advances, this is called the faculty of vigor. 16. What is the faculty of mindfulness? 17. If a bhikṣu abides in mindfulness of the body in the body, earnestly applying right mindfulness and right attentiveness, taming and controlling the one who is in the world and taming and controlling the one who is outside the world, taming and contro 18. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 19. Thus have I heard: 20. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 21. At that time, the World-Honored One told the monks... as above. 22. The difference is: 23. If a monk truly observes these five faculties, he will know that the three fetters are severed. 24. What are the three? 25. They are the view of existence, attachment to precepts and practices, and doubt. 26. This is called a stream-enterer, who does not fall into evil realms, is definitely headed for right enlightenment, will be reborn among gods and humans for seven existences, and will ultimately end suffering. 27. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 28. Thus have I heard: 29. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 30. At that time, the World-Honored One told the bhikṣus... as above. 31. The difference is: 32. If a bhikṣu observes these five faculties as they really are, he can end all defilements, attain freedom from desire and liberation, and is called an arhat. 33. His defilements are already ended, what should be done is already done, he has put down the heavy burden, attained his own goal, ended all bonds of existence, and his mind is liberated with right wisdom. 34. After the Buddha taught this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 35. (650) Thus have I heard. 36. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 37. At that time, the World-Honored One told the bhikṣus... as above. 38. The difference is: 39. Bhikṣus! Paragraphs: $ 5 8 11 16 19 28 35 #
|
Please segment these sentences into coherent paragraphs: 0. Although the text does not refute this, the principle is also completely unrelated. How can it be that Avalokiteśvara only has conditions with sentient beings? 1. Second, Now it is explained below, clarifying that the present meaning is correct, two: 2. First, clarifying the establishment of the present meaning, two: 3. First, explaining based on the ultimate reality. 4. First, many people and dharmas are all without nature or characteristics. Second, when emptiness is revealed, the one truth becomes evident. If they exist, the provisional and the real are temporarily distinguished. If they are extinguished, the one 5. Second, below one and so forth, using the sutra verse to explain. 6. Citing the Huayan verse to explain the meaning of the present sutra. 7. It is precisely because one and innumerable are both the same as the ultimate reality, that they can mutually give rise to perfect understanding. 8. Because the many that arise from the ultimate reality are the one Avalokitesvara, it is not one; 9. Because the one that arises from the ultimate reality gives rise to the many like the sands of the Ganges, it is not many. 10. Since one and many have no definite nature, they mutually give rise to non-reality. 11. As for illuminating the phenomena and principles, phenomena refer to the characteristics of one and many, and principles refer to the essence of merging and being identical. One must not take many as phenomena and one as principle. 12. Second, below Lotus Sutra, citing the main treatise to prove the treatise. 13. As for using the merit of upholding the names of 62 koṭīs of Ganges river sands of Buddhas as a standard of comparison, the ancients said that the treatise is mistaken, but they do not understand the meaning of the treatise. 14. Now, I will fully quote the treatise text and explain it with the explanations of Jingxi, and only then will we understand its meaning. 15. The treatise says, Upholding the name of Avalokiteśvara is equal in merit to upholding the names of 62 koṭīs of Ganges river sands of Buddhas for two reasons: 16. First, because of the power of faith; 17. Second, because of ultimate understanding. 18. The power of faith is twofold: 19. First, because of the ultimate faith in seeking to be like Avalokiteśvara; 20. Second, because of giving rise to a respectful mind, thinking that just as he has those merits, so too can I attain them. 21. Second, ultimate understanding means definitively understanding the dharma realm. 22. The dharma realm is called the dharma-nature, because bodhisattvas of the first ground are able to realize and enter the equal bodies of all Buddhas. 23. The equal bodies refer to the true suchness dharma body. 24. Therefore, upholding Avalokiteśvara is no different from the merits of 6.2 billion Ganges sands of Buddhas. 25. Jingxi says: 26. By this, we can know that we must rely on the perfect teaching to explain. 27. Why is this? 28. Among the two meanings, the power of faith is about phenomena, and the ultimate is about principles. Phenomena and principles complement each other to form what is thought. 29. As the two in the power of faith say to seek a body like Avalokiteśvara, it refers to the transformation body. 30. It also says that the merits of Avalokiteśvara are also attained by oneself, which refers to the reward body. The vow to be equal to the reward and response is then formed as thought. 31. But how can one who only thinks of the merits of the fruition necessarily understand the principles? 32. Therefore, the next meaning says to know the Dharma realm, etc. 33. Next, citing the evidence of the stage, it is the initial ground. It is cited to make people recognize it. 34. Therefore, we know that if we think of Avalokiteśvara's three bodies, we must compare it to thinking of the Buddha. 35. If we discuss it in terms of thinking of the Dharma body, even if we cite the merits of the Buddhas of the ten directions, they are still equal, let alone just 6.2 billion? 36. Therefore, although the treatise seems to quote the sūtra, it is actually adding phrases to explain the meaning. 37. It is also like the beginning of the chapter on skillful means, which adds the three phrases difficult to understand and difficult to know to explain the great Dharma. Now, the sixty-two koṭīs of bodhisattvas add the Buddha's explanation. 38. Second, below Furthermore, in terms of is the explanation in terms of contemplation. 39. Although the three kinds of contemplation are both called cultivation, the middle is the nature. Therefore, it can be said that the two contemplations give rise to the middle. Paragraphs: $ 0 3 6 8 12 15 18 25 38 #
|
Please segment these sentences into coherent paragraphs: 0. The elder Buddhapalita explains this as follows: 1. Some say:🔽That is illogical. 2. This is the statement of the commentator himself, who uses the term “some” to refer to the elder Buddhapalita and establishes that his explanation is illogical. 3. Why is it illogical? 4. Because it is asserted that there is only one cause of going, and because it possesses that, the goer goes.🔽 5. Because you accept that there is only one cause of going, and because he possesses that, the goer goes. 6. What is the meaning of the statement:🔽Because it is untenable that one goer🔽Has two goings? 7. If you explain that it is untenable that one goer has two causes of going, then you accept that there is only one cause of going. Therefore, because he possesses the one cause of going, the goer goes. 8. That is not logical. 9. Moreover, it is not logical because otherness is not refuted. 10. Because the otherness of the goer from going is not refuted, it is not logical to say that the goer goes because he possesses the cause of going.🔽Moreover, it is not logical because the goer does not go. 11. Moreover,🔽How could it be tenable 12. That the goer goes? 13. This is because it is no different from the earlier statement: 14. The elder Buddhapālita’s commentary explains this as follows:🔽How could it be tenable 15. That the goer goes?🔽If there were no going, 16. The goer would not be tenable.🔽This is because it is no different from the earlier statement: 17. This is what the commentator himself says. 18. The followers of Kāśmrī say: 19. There is only one going. 20. It is the other one that goes. 21. Because it possesses that, it is tenable to call the goer a goer. 22. Because it is the cause of going, 23. when it performs that, it is called going. 24. For example, it is like saying that a lamp is illuminating because it is the cause of illumination. 25. For example, it is like saying that a lamp is the illuminator because it is the cause of illumination.🔽It is not logical to say,🔽“Because it is untenable that a single goer 26. has two goings.” 27. The Vaiśeṣikas say, 28. “Going is the meaning of the verbal root gam, which is a single action. The meaning of the verbal root gam, which is the action of going, is different from the meaning of the verbal root gam, which is the substance called a goer. 29. Because it possesses that going, it is suitable to designate the goer as the goer. 30. Why is it suitable to designate the goer as the goer because it possesses that going? 31. Because the cause of going is the goer, the goer goes because it performs that going. 32. For example, because the cause of illumination is a butterlamp, when a butterlamp illuminates, it is said that the butterlamp illuminates.🔽Therefore, the Madhyamikas say:🔽Because it is not tenable that one goer 33. has two goings. 34. Therefore, that is not logical.🔽In response to that, the author of the commentary says: 35. That is not good. 36. Why is it not good? 37. Because the reason stated is established. 38. The reason you state is established by the proponents of going. 39. In your scriptures it says, “Independence is the agent.” Paragraphs: $ 0 3 6 9 14 18 27 34 #
|
Please segment these sentences into coherent paragraphs: 0. One attains five. 1. With the knowledge of others' minds, one attains six. 2. When the knowledge of the aspects of cessation up to the receptivity to the knowledge of the aspects of the path arise: 3. Without the knowledge of others' minds. 4. One attains six. 5. With the knowledge of others' minds, one attains seven. 6. When attaining the knowledge of the path up to the knowledge of the aspects of the path: 7. - Without the knowledge of others' minds. 8. One attains seven. 9. If one possesses the knowledge of others' minds, one possesses eight. 10. If one possesses the knowledge of others' minds, how many of these eight knowledges does one possess? 11. How many does one not possess? 12. Answer: 13. Either two, four, five, six, seven, or eight. 14. This refers to ordinary beings and noble ones: 15. At the time of the receptivity to the knowledge of the factors of suffering: 16. One possesses two. 17. At the time of the knowledge of the factors of suffering and the receptivity to the knowledge of the similarity of suffering: 18. One possesses four. 19. At the time of the knowledge of the similarity of suffering and the receptivity to the knowledge of the factors of the origin: 20. One possesses five. 21. At the time of the knowledge of the factors of the origin up to the receptivity to the knowledge of the factors of cessation: 22. One possesses six. 23. At the time of the knowledge of the factors of cessation up to the receptivity to the knowledge of the factors of the path: 24. One possesses seven. 25. At the time of the knowledge of the factors of the path up to the knowledge of the similarity of the path: 26. One possesses eight. 27. If one possesses conventional knowledge, how many of these eight knowledges does one possess? 28. How many does one not possess? 29. Answer: 30. Or one, two, three, four, five, six, seven, or eight. 31. That is to say, ordinary beings and noble ones: 32. At the time of the receptivity to the knowledge of the factors of suffering: 33. ——Without the knowledge of others' minds, one possesses one. 34. With the knowledge of others' minds, one possesses two. 35. At the time of the knowledge of the factors of suffering and the receptivity to the knowledge of the similarity of suffering: 36. ——Without the knowledge of others' minds, one possesses three. 37. With the knowledge of others' minds, one possesses four. 38. At the time of the knowledge of the similarity of suffering and the receptivity to the knowledge of the factors of the origin: 39. ——Without the knowledge of others' minds, one possesses four. Paragraphs: $ 2 6 10 14 27 31 #
|
Please segment these sentences into coherent paragraphs: 0. Moreover, the small capacity has not yet met with the great, so it is not called entering the gate correctly. 1. Wei also believed and practiced, so it is called the side of the gate. 2. Above, the Buddha's teachings are taken as the country, within which all Mahayana teachings are the city. Among the Mahayana teachings, the true and definitive meaning of the middle way Mahayana is called the father's house. 3. The teachings and practices are referred to as the gate. 4. The sutra says, From afar he saw his father, respectfully surrounded. 5. The commentary says: 6. Below, it clarifies seeing the father. 7. There are seven parts. 8. This text has two parts: 9. First, seeing the father sitting at ease; second, the noble and humble serving and attending. 10. Because he is far from the non-retrogression stage of the Mahayana and far from the truth, it is said that he saw it from afar. 11. The Buddha uses the four fearlessnesses as his bed, and also the four meditations as his bed. 12. He uses non-greed and non-hatred as his jeweled footrest, supporting his feet of precepts, because precepts are the traces of learning. 13. Those who possess precepts and learning are Brahmins, those with wisdom learning are Kshatriyas, and those with meditation learning are householders. 14. And the assemblies of the three vehicles of the Mahayana, pratyekabuddhas, and shravakas respectfully surrounded him. 15. The sutra says from adorned with pearl necklaces to standing to the left and right. 16. The commentary says: 17. This passage has two parts: 18. First, adorning the body - the three mindfulnesses are like pearls and necklaces; 19. Second, ministers and attendants guarding - wonderful vows and powers are like officials and people, manifesting the subduing of afflictions as servants, and the mind upholding the four means of magnetizing is like holding white whisks, because the b 20. Not leaving the body and mind is called standing to the left and right. 21. The sutra says from covered with a jeweled canopy to his majestic virtue is especially exalted. 22. The commentary says: 23. This has three parts: 24. First, adorning external objects; second, producing internal wealth; third, concluding with the exalted type. 25. The four immeasurables are like a jeweled canopy, the seven purities are like flowers, and total retention is like banners. 26. The five parts of the Dharma body and wonderful concentration moisten the body and mind, like sprinkling fragrant water on the ground. 27. Teaching others with the seven factors of enlightenment is like scattering various flowers. 28. The external use of myriad practices as adornment is like arranging precious objects. 29. The above is called adornment. 30. Externally bestowing the Dharma and wealth is called giving out, while internally accumulating virtues oneself is called giving in. 31. Taking to explain giving in is because one takes it in oneself. 32. Giving to explain giving out is because one gives it to others. 33. Moreover, giving out and giving in are as above. When sentient beings are ready, it is called taking. When the Buddha responds by transforming, it is called giving. 34. The above is giving out and giving in. 35. Having such and other below concludes the noble and lofty types. 36. The sound sa in sa is so qi fan in the rhymes, meaning to sweep and to fall. 37. Also so mai fan. The popular text says: To gather dust with water is called 'sa'. 38. The jade chapter says: To sprinkle, pronounced si jian fan, means to scatter. 39. This is the initial manifestation of the pure land of the transformation body, so the child sees and runs. Paragraphs: $ 0 2 4 8 10 15 21 25 30 35 39 #
|
Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Mahābala-sādhana 2. In Tibetan: 3. The Means of Achievement of Mahābala 4. Homage to the king of wrathful ones, Mahābala. 5. First, through the rite of purifying poison, at the end of emptiness, from a white lotus and sun, from the letter hūṃ, one arises as Mahābala, with one face and four arms, the whole body red, 6. with orange hair swirling upward, 7. bound with snakes, 8. with a pig on the right, holding a white club and a yak-tail whisk, 9. with the two left hands in the gesture of homage and making a threatening gesture with a noose, 10. wearing a tiger-skin skirt,🔽with the left leg extended, 11. with a gaping mouth, 12. with a garland of light from the orb of the sun. 13. and imagine that he is crowned by Amitābha. 14. One should recite the mantra: 15. Oṃ mahābala svāhā. 16. The sādhana of Mahābala is complete. Paragraphs: $ 0 4 14 16 #
|
Please segment these sentences into coherent paragraphs: 0. Kongkaṇa asserts that by the special time means by the time of the end of the elements. 1. Indrabhūti says: 2. Since the enlightenment of the bodhisattvas is not divorced from the two collections, after teaching the collection of wisdom, he teaches the collection of merit. 3. Since the collection of merit of the former is nothing other than the practice of the commitments, therefore he says “in the center” and so on. 4. “ In the center” is the seed. 5. “ Exhalation” is great vermilion. 6. “ Supreme” is great meat. 7. “ Scent” is great scent. 8. “ Water” is vajra water. 9. Having made a pill from these, one should make offerings, that is, one should satisfy oneself.🔽Moreover,🔽one should not disparage 10. feces, urine, semen, or blood. 11. One should always eat them according to the rite. 12. The secret is produced from the three vajras. 13. As it was said, why is that? 14. Because: 15. The messenger is the accomplishment of the innate. 16. Supreme, middling, and inferior. 17. Therefore: 18. By the mind being inwardly absorbed, 19. one should accomplish the desired accomplishment. 20. The external knowledge-woman who abides in the three wheels should be pleased by the mind, says the venerable Koṅkana. 21. The innate are the innate yoginīs. 22. Therein, a yoginī is of three kinds: born from mantra, born from a place, and innate. Here, the so-called innate is merely an illustration. 23. The meaning is that one will also manifest the accomplishments of all three kinds of yoginīs. 24. Therein, the supreme is the innate. 25. The middling is born from the place. 26. The inferior is born from the mantra. 27. Or else, the supreme is the one moving in the sky. 28. The middling is the one moving on the earth. 29. The inferior is the one moving under the earth. 30. What is the purpose of accomplishing these? 31. By the mind being turned inward, 32. it is said. 33. By one's mind alone. 34. The desired power is the desired power. 35. That should be accomplished. This is asserted by Bhavyakīrti. 36. With one's own substance bindu means with one's own bodhicitta. 37. The word buddha is explained as referring to the eyes, etc. 38. The bodhisattva refers to the hands, feet, etc. 39. Moreover, in the glorious Guhyasamāja, Paragraphs: $ 0 1 9 13 15 18 21 30 36 39 #
|
Please segment these sentences into coherent paragraphs: 0. If a bhikṣu follows the phrases and does not violate the Dharma and Vinaya, such a bhikṣu will benefit many people, will not cause them to create various painful karmas, and the true Dharma will endure for a long time. 1. Therefore, bhikṣus, you should follow the phrases, do not add or subtract, and do not violate the Dharma and Vinaya. You should train like this. 2. The Buddha spoke like this, and the bhikṣus, having heard it, joyfully believed and accepted it. 3. At that time the Buddha told the bhikṣus: 4. The Tathāgata appears in the world and sees the faults of the assembly, so he establishes a single principle for the śrāvakas to observe the precepts: 5. To gather and take in the saṅgha. 6. For this single principle, the Tathāgata establishes precepts for the śrāvakas. 7. The Buddha spoke thus, and the bhikṣus, having heard it, joyfully believed and accepted it. 8. Up to the long abiding of the true Dharma, each phrase is also like this. 9. At that time, the Buddha told the bhikṣus: 10. The Tathāgata appears in the world and establishes a single principle for the bhikṣus to enact the karman of censure: 11. To gather and take in the saṅgha. 12. For this single principle, the Tathāgata appears in the world and establishes the karman of censure for the bhikṣus. 13. The Buddha spoke thus, and the bhikṣus, having heard it, joyfully believed and accepted it. 14. Up to the long abiding of the true Dharma, each phrase is also like this. 15. Thus, the karman of expulsion, the karman of probation, and the karman of prohibiting visits to the householders' homes, 16. The karman of suspension for not seeing an offense, the karman of not confessing, the karman of not relinquishing evil views 17. , the rules and regulations of the Vinaya, the rule to accept guidance, the rule of Brahma punishment, the rule of suspension, 18. the rule of recollection, the rule of seeking permission, the rule of self-accusation, the rule of prohibiting the Avadāna, 19. the rule of prohibiting the poṣadha, the rule of prohibiting the pravarana, the rule of the precepts, the rule of the poṣadha, 20. the rule of the poṣadha karman, the rule of the pravarana, the rule of the pravarana karman, the rule of the single proclamation karman, 21. the rule of the two proclamations karman, the rule of the four proclamations karman, the rule of granting the covering, granting the 22. day's punishment, granting the mānatva, granting the rehabilitation, the rule of the four pārājikas, the rule of 23. the thirteen saṃghāvaśeṣas, the two undetermined dharmas, the thirty niḥsargika-pāyantika, the ninety 24. pāyantika, the four pratideśanīya, the śaikṣa, the seven 25. For settling disputes, each sentence is like the karman of reprimanding. 26. At that time the Buddha told the bhikṣus: 27. There are two views that renunciants should not practice: 28. Regarding what is not the Dharma as the Dharma, and regarding the Dharma as not the Dharma. 29. There are also two other views: 30. Regarding what is not the Vinaya as the Vinaya, and regarding the Vinaya as not the Vinaya. 31. There are also two other views: 32. Regarding what is not an offense as an offense, and regarding what is an offense as not an offense. 33. There are also two other views: 34. Regarding what is light as heavy, and regarding what is heavy as light. 35. There are also two other views: 36. Regarding what has remainder as having no remainder, and regarding what has no remainder as having remainder. 37. There are also two other views: 38. Regarding what is coarse and evil as not coarse and evil, and regarding what is not coarse and evil as coarse and evil. 39. There are also two other views: Paragraphs: $ 0 3 9 15 26 39 #
|
Please segment these sentences into coherent paragraphs: 0. On the side of the meaning of taking the root consciousness as self and self-view, self-view proceeds alone.🔽On the side of the meaning of relying on self to despise others and self-conceit, self-conceit proceeds alone. 1. On the side of the meaning of greedily cherishing self and self-love, self-love proceeds alone. 2. All four proceed constantly. 3. The text is brief, so it only says solitary ignorance. 4. As for solitary, it does not mean that it does not arise together with the other three delusions in the ālaya consciousness. 5. This clarifies that the ignorance in the seventh consciousness does not proceed together with the ten defilements that are separate from the seventh consciousness, so it is called solitary. 6. If we consider the ten defilements in the sixth consciousness, they also proceed together with separate consciousnesses. 7. But they are not common with consciousness, so they are called solitary. 8. Although there are three meanings, 9. the meaning of the same substance and the same time distinguishes the four delusions. 10. Its meaning is the best. 11. The fourth distinction of sequence is finished. 12. Fifth, in terms of distinguishing the two hindrances, there are three aspects: 1. Manifest afflictions, 2. Latent afflictions, 3. Habitual tendencies. The two hindrances have two names. 13. According to the Mahāyānasaṃgraha, they are the hindrance of the self of persons and the hindrance of the self of dharmas. 14. According to the Bodhisattvabhūmi-sūtra, they are called the afflictive hindrances and the cognitive hindrances. 15. In terms of these two hindrances, the three aspects are distinguished. First, as for the manifest afflictions, 16. the four afflictions manifest in the seventh consciousness. 17. This is entirely included in the hindrance of the self of persons, in terms of the four afflictions. 18. It is also called the afflictive hindrances. 19. It can also be said that the four afflictions arise together with the grasping of dharmas in the sixth consciousness. 20. The defiled grasping of dharmas is also called the hindrance of the self of dharmas. Second, as for the latent afflictions, 21. the seeds of the four afflictions in the fundamental consciousness are entirely included in the hindrance of the self of persons. 22. Therefore, the Wuxiang lun says: 23. The latent afflictions and manifest afflictions are eliminated by the holy understanding of the path of seeing in the Lesser Vehicle. Third, as for the habitual tendencies, 24. These are the residual energies of the seeds of the four delusions, and are also called the obstacle of the self of person. 25. They are also the obstacle of the self of dharmas. 26. Because these are the residual energies of the obstacle of the self of person, they are called the obstacle of the self of person. 27. They are also called the obstacle of the self of dharmas because they are eliminated together with the obstacle of the self of dharmas. 28. Therefore, the Treatise on No Characteristics says: 29. The perfuming propensities are not eliminated by arhats. 30. Only by attaining the wisdom of suchness can they gradually be removed. 31. On the ground of the ten returns, one attains the wisdom of suchness. 32. The fifth section on distinguishing the two obstacles is completed. 33. The sixth section on distinguishing the three obstacles has two parts: first, clarifying the characteristics of the three obstacles; second, distinguishing based on the four delusions. The first, the three obstacles, has four meanings. 34. First, the two obstacles are discussed together. 35. Second, the two obstacles are explained separately. 36. Third, the two obstacles are discussed together. 37. Fourth, distinguishing based on the grounds. 38. First, the two obstacles are discussed together. 39. Based on the first chapter of the Mahāyānasaṃgraha, the chapter on the characteristics of the superior characteristics of the basis. Paragraphs: $ 0 4 12 15 20 24 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. Seeing this rare and inconceivable event, I vow to practice and attain omniscience. 1. Please explain the secret approach out of compassion, I bow my head and vow to attain supreme enlightenment. 2. A-ho-sang-sa-la-sang-da-ti At that time, Maitreya Bodhisattva and the great bodhisattvas, 3. Having spoken the verse, addressed the Buddha, saying: 4. World-Honored One, we have already seen such a great supernatural transformation. 5. Out of compassion and pity, please explain it for us. 6. At that time, the World-Honored One told Maitreya Bodhisattva and the others: 7. Excellent, excellent! You are true great men with great wisdom. 8. This secret Dharma door of my samayas is difficult to believe and understand. 9. What you have asked fulfills my wishes. 10. Maitreya Bodhisattva and the others, hearing these words, rose from their seats, 11. bowed at the four gates of the altar, and spoke the verse together with the assembly: 12. We, from beginningless time, have committed all kinds of unwholesome actions, 13. such as the three kinds of evil karma and the five heinous crimes. 14. World-Honored One, with great compassion, please have pity on us. Tadyatha, may all hindrances be eliminated, and may we attain the great perfection of wisdom and virtue.🔽All buddhas, bodhisattvas, 15. eight classes of spiritual beings, dragon kings, and the assembly of sages, I pay homage to all of you. I bow my head and take refuge in the Three Jewels. 16. Namaḥ svasti, may you quickly attain supreme enlightenment. 17. The Dharma of samaya is like a reflection. May the World-Honored One, out of great compassion, explain it early. 18. The secret supreme Dharma of the buddhas. 19. The Dharma of the four great compassions, free from defilement, you should explain. 20. The result we seek is bodhi. May it be accomplished. Svasti. 21. Nādaraṃ🔽pūrṇāvibodhaṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ 22. dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dha 23. dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ 24. dharmadhātuṃ🔽dharmadhātuṃ🔽dharmadhātuṃ🔽d 25. Paka-dhi-ya-sa-va-na-sa-mo-ta-ga-di-wu-ta-po-na-ya-mi-mo-to-yi-a-gong-de-zhuan-yan-va-ni-mu-chi-ti-wei-tu-she-nan-ji-tuo-qiu-fo-bo-sa-tuo-bo-ti-lu-sa-su-ta-su-ga-ti-ka-la-mo-gan-po-luo-mi-yuan-man-na-she-wei-tuo-na-na-ni-huo-da-qing-jing-miao-fa-shen 26. The Buddha said, Good man, you should first make offerings to the Three Jewels, and then make offerings to the Dharma of the Great Vehicle. You should also make offerings to the bodhisattvas, and then make offerings to the monks. You should also make 27. Smasadusamā dūnaṃ seṭṭha, Bhagavā mahatā kāruṇikā🔽 28. Somasadya, Dushmani, Dushana, Bhava, Vasha,🔽Karmani, Malakshara, Karmashani, Rishti, Lagapana, Goka,🔽Samyaksambodhi, Mudra, Lakshana, 29. Manadharma, Vidyani, Vidya, Tridha, Adhi, 30. Liberated from falsehood, attaining enlightenment, Shunya, 31. Nyang shapwa bhagab wira ha dhi tu wi yu ga tatha ni dhi zhi jin zhen bong ji zhe gyo wo ha ba ga ma na lang zhi deng wei mei mie lie yang zha su du ba la ni ta na mu ket dang er ni At that time, Maitreya Bodhisattva and the others, 32. having spoken the verse together, addressed the Buddha, saying, 33. World-Honored One, we have seen this altar. 34. What practices and vows should we make to cultivate this Dharma door? 35. The World-Honored One said, You should first receive the five-jar abhiṣeka. 36. I will then explain the secret and essential Dharma door for you. 37. When Maitreya Bodhisattva and the others heard these words, 38. they addressed the Buddha, saying, World-Honored One, 39. with great compassion and pity, Paragraphs: $ 0 2 6 10 14 21 25 26 27 31 35 #
|
Please segment these sentences into coherent paragraphs: 0. The words of you virtuous ones are what I saw in my dream. They are the roots of virtue I planted in the past. 1. At that time, the king observed the eight precepts on the eighth day. He wore pure white clothes, beat the bell and drum, performed music, played the qin and se, blew the conch, burned various incense, and wanted to obtain the relics in Rājagṛha. 2. He heard that there was a golden document in the city, and had already seen the image on the golden document. In his previous life, he saw the signs of giving away the soil, and heard the words of the bhikṣus below. The king thought for a while and s 3. This must be the attainment of subtle fruits. 4. I want to open the bronze case and see the text. 5. He then opened the case and saw a golden document, and also saw the text. The document was a record by King Ajātaśatru of the Buddha's words about King Aśvajit. Seeing this evidence, he immediately read the text among the people. 6. In the realm of Magadha there was a city called Rājagṛha, where there was an elder named Parāmitrā. He had a son named Piśācamūrdhā, and the second family was named Vāsuparā, which had a son named Vāsudeva. 7. The two elder sons were playing with sand at the head of the four crossroads. When they were playing with sand, the elder son Piśācamūrdhā became joyful and offered a handful of sand. 8. There was also one who helped with joy. 9. One hundred years after the Tathāgata's nirvāṇa, Piśācamūrdhā will appear in the world because of the merit of that sand. 10. There will be a king named Aśvajit, born from a non-Buddhist lineage. 11. At that time the king will read this text, and will become joyful and praise it as unprecedented. He will also tell his ministers: 12. Read this golden decree again, as above, without any difference. 13. He will rule over the people of this world, but he will not praise Pāśupata, who will become his subject. 14. Then the king praised him like this: 15. Excellent, great field of merit! 16. Making this small offering, you will attain great merit and rejoice in your mind. 17. Some said: 18. I will take the relics of the seven stupas and distribute them widely to liberate the world. 19. At that time, the king praised this unprecedented wisdom and joyfully took the relics. 20. In the sky, a holy voice was heard, speaking this verse: 21. You should give rise to a joyful mind, and your good virtues will be immeasurable. 22. You should widely spread your merits and teach with the remaining relics. 23. The heavenly king rained down various kinds of flowers on the relics. 24. At that time, the king built 84,000 stupas, all completed in one day. 25. Then the king told the ministers:🔽Excellent! 26. He had such true and truthful teachings, praised by the world. Now that the Buddha has entered parinirvāṇa, distributing his relics throughout the world, he is also free from all bonds. 27. His body is pure like gold, also like white snow. Observing this land, never giving rise to evil, he is also like this. 28. Having seen this land, he protects it. The wisdom he imparts is unshakable. In the deep and high caves, there is no limit, let alone when he rules over everything. 29. All lands are fields of blessings. The One with the Ten Powers observes the various beings. The stupas and temples he establishes neither increase nor decrease. 30. At that time, the World-Honored One's relics were of one kind, each giving rise to various discussions. 31. At that time, the king said: 32. Just like this innumerable vajra samādhi, shattering the bones and naturally attaining abandonment and rest. 33. How can one cross over this?🔽Here is the corrected and aligned text: 34. The Sutra Compiled by Sengqialuo Chapter 10: The Sutra of the Ten Powers, Part 10 Paragraphs: $ 0 6 9 15 19 24 30 34 #
|
Please segment these sentences into coherent paragraphs: 0. This is the chapter on full awakening. 1. It is the twenty-second. 2. Then the gods of the Śuddhāvāsa realm circumambulated the Tathāgata seated at the seat of awakening 3. and having caused a rain of divine sandalwood powder to fall, they praised him with these appropriate verses:🔽The Illuminator of the World has appeared,🔽the Protector of the World, the Illuminator, 4. to the blind world 5. has given eyes, having abandoned afflictions. 6. You are victorious in battle,🔽your intentions fulfilled through merits, 7. all bright qualities fully perfected. 8. You will satisfy the world. 9. You are without sin, and you have crossed the swamp. 10. Gautama, you are on dry land.🔽Other beings, 11. who are carried away by the great river, will be saved. 12. You are exalted, O you of great wisdom,🔽you are without equal in the world. 13. You are not soiled by worldly things, 14. like a lotus in water. 15. This world has long been asleep; 16. it is enveloped in a mass of darkness. 17. You, with the lamp of wisdom, 18. are applying yourself to awakening it. 19. For a long time, the world of living beings 20. has been afflicted by the sickness of the afflictions.🔽You, the king of physicians, 21. have appeared to liberate them from all sicknesses. 22. Since you, the protector of the world, have appeared, 23. the unfavorable states have become empty. 24. Gods and humans 25. And will be endowed with happiness.🔽Those who go to see you, 26. O bull among men,🔽Will never go to the lower realms 27. For a thousand eons. 28. Those who listen to the Dharma🔽Will become wise, free from illness,🔽With their defilements and aggregates exhausted, 29. And will attain fearlessness. 30. Having cut the bonds of defilements,🔽All will be liberated without grasping, 31. And swiftly attain 32. The supreme fruit of virtue. 33. They are the recipients of the world’s offerings,🔽And their gifts are worthy of acceptance. 34. Their offerings are not small,🔽But all will lead to the transcendence of suffering. 35. Bhikṣus, 36. Having thus praised the Tathāgata, the gods of the Pure Abodes, with palms joined, 37. bowed to the Tathāgata and sat down to one side. 38. Then the gods of the Abhasvara realm, having worshipped the Tathāgata seated in the Bodhimaṇḍa with various flowers, incense, perfumes, garlands, ointments, parasols, banners, and flags, in accordance with the rite, circumambulated him three times an 39. “Sage, your mind is profound, your speech is very sweet. Paragraphs: $ 0 2 10 15 19 25 28 35 38 #
|
Please segment these sentences into coherent paragraphs: 0. Over a hundred feet high. 1. Beside the peak, there is a rock. 2. Looking at it from afar, it resembles a chicken. 3. One is green and the other is red. 4. The Xunyang Record says: 5. Below Chicken Cage Mountain, there is a stream, 6. Always one foot deep. 7. The spring gushes like a tide, 8. Not missing the moment. 9. On the first and fifteenth of the month, it is even greater. 10. The locals call it the Tidal Spring. 11. Now it is overgrown and no one knows about it.🔽Above the gate of the temple, there is the Chao Zhen Pavilion. 12. In front of the hall, there is the Sacrificial Stone for the Master. 13. It is six or seven feet high. 14. The square base is over one zhang wide. 15. Facing the southeast. 16. It is also called the Ritual Dou Stone. 17. Behind the hall, there is a stone inscription catalog of the Daoist canon. 18. It is listed on the four walls. 19. In the canon, there is a bronze image of the Celestial Venerable. 20. The elders say. 21. This image. 22. Originally belonged to the Buddha of Guizong Temple. 23. When the temple was destroyed during the Huichang period. 24. It was obtained by the Daoists. 25. Although the temple was restored, it was not returned. 26. Therefore, the image wears the robes of a monk. 27. And has a crown added. 28. Those who hear it laugh at it. 29. Next, there is a stone chime of the ancient masters. 30. Its sound is clear and outstanding. 31. To the west of the shrine hall, there is the White Cloud Tower.🔽It is said that during the Liang dynasty. 32. It was named the Jisha Guan. 33. The record was written by Shen You, the Right Adjutant of the Minister of Education, the Chamberlain for Ceremonials, and the Marquis of Jianchang County who opened the state. 34. It was established in the eleventh month of the fourteenth year of the Tianjian era. 35. Until the Bao'en period of the Tang dynasty. 36. Daoist Wu Jun also wrote a stele inscription for the master. 37. It was established on the thirteenth day of the ninth month in the second year of Shangyuan, the Xin Chou year. 38. The two steles were re-established during the Baodai period. 39. This monastery still preserves inscriptions and poems written by people from the Chen, Sui, and Tang dynasties. Paragraphs: $ 0,4,11,20,31 #
|
Please segment these sentences into coherent paragraphs: 0. The work of the demons. 1. Bodhisattvas should abandon these. 2. Furthermore, there are two types of actions of the demons. 3. What are the two? 4. The bodhisattva community abandons the vessel of the path of the perfection, and holds all the secret words that benefit the world, the śrāvakas, the pratyekabuddhas, and the sūtras that are complete. 5. These two are the two. 6. The work of the demons. 7. Bodhisattvas should abandon these. 8. There are two other things. 9. What are the two? 10. The wisdom that is free from means and the method that is free from insight. 11. These two are understood. 12. The wisdom that is free from means is the wisdom that is free from means. 13. The following is the explanation. 14. The method of being free from wisdom is to think of things that are not included in the unconditioned, without looking at all sentient beings. 15. The following is the explanation. 16. It is like a collection of objects that falls into the view. 17. These two are the two. 18. The work of the demons. 19. Bodhisattvas should abandon these. 20. Furthermore, there are two types of actions of the demons. 21. What are the two? 22. A few people gain insight, and many people praise me. 23. These two are the two. 24. A. The work of the devil. 25. Bodhisattvas should abandon these. 26. Furthermore, there are two types of actions of the demons. 27. What are the two? 28. Since they are devoid of roots of virtue, they maintain the rebirth, and even if they have accumulated roots of virtue, they want to follow the lesser vehicle. 29. These two are the two. 30. The work of the demons. 31. Bodhisattvas should abandon these. 32. Furthermore, there are two types of actions of the demons. 33. What are the two? 34. They do not keep the sacred Dharma, nor do they bring sentient beings to maturity. 35. These two are the two. 36. The work of the demons. 37. Bodhisattvas should abandon these. 38. Furthermore, there are two types of actions of the demons. 39. What are the two? Paragraphs: $ 0 2 8 12 18 20 24 26 32 38 #
|
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.