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Please segment these sentences into coherent paragraphs: 0. The fruition and retribution are distinct. 1. Moreover, following conditions without losing one's own nature, 2. conditions are false and have no reality. 3. The objective realm and wisdom merge in silence. 4. Therefore, the Awakening of Faith says: 5. It is said that although one contemplates the inherent non-arising of all dharmas, 6. one should also contemplate 7. the combination of causes and conditions, 8. the karma of good and evil, 9. and the retribution of suffering and joy, etc. 10. They are not lost or destroyed. 11. Although contemplating the good and evil karmic retributions of causes and conditions, 12. one also contemplates that their nature cannot be attained. 13. If it is said that karmic retributions are not lost, 14. one must then fully cultivate the myriad practices. 15. If it is said that their nature cannot be attained, 16. one should know that it is only the one mind. 17. Moreover, among the initial myriad practices, none precedes the five precepts. 18. If based on phenomenal characteristics, 19. the retribution is in the human and heavenly realms. 20. The Tripiṭaka Teaching only realizes impermanence. 21. The Shared Teaching is empty with no self-nature. 22. The Distinct Teaching is sequential. 23. Cause and effect are not integrated. 24. Only the Perfect Teaching contemplates the mind. 25. It is then replete with the Dharma realm. 26. Therefore, the Mahāparinirvāṇa Sūtra says: 27. Although one believes in the distinct characteristics, 28. one does not believe in the undifferentiated characteristic of the one essence. 29. This is called incomplete faith. 30. Because of incomplete faith, 31. the precepts one possesses 32. are also incomplete. 33. Therefore, the much learning one possesses 34. is also incomplete. 35. What is meant by incomplete faith? 36. One has not yet understood that one dharma is all dharmas. 37. How can faith be perfect? 38. What is meant by not having perfect precepts? 39. Not knowing that the nature of precepts is like empty space, Paragraphs: $ 0 4 18 26 35 #
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Please segment these sentences into coherent paragraphs: 0. The moon is adorned with jewels, and the moon is adorned with the crown of the head. 1. All the left and right hands are on the crown. 2. The mantra of the eight goddesses of bliss. 3. Om, Magal, Sarva, Yam, Dampa, Sabhava, and Sabhava. 4. Om, ma, ma, and pa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa 5. Om, mamag, and hot, spicy, and so forth. 6. OM MAGALA SHAM KHA SPHAYA HA 7. Om, mamag, kha, sa, pha, ha! 8. OM MAGALA DVAJJA SVAJHA 9. Om, Magalgala, Kala, Svabhavaha! 10. OM MAKALA THIYA SVAYAHA 11. They should be straight and praiseworthy. 12. The moon at its heart. 13. I will recite the mantra as much as I can. 14. They offered offerings, praises, and banners. 15. The disciples who had begun to bathe 16. The mandala is in front of the mandala. 17. The seven are pure, And they give to those who seek refuge. 18. If the dead are beaten or run away, or if they are burned, they are to be burned. 19. Then he gave the empowerment of the vase. 20. This is the water of generosity. 21. He purified the stains of the gray matter. 22. And offer the best of the fragrances. 23. I bow to him who has done well in bathing. 24. The six perfections are explained in this way. 25. The eight substances are described as the eight substances of the life force. 26. Protect them with the name of Rakshā. 27. A-pa-pa-pa will be done. 28. The stupa is a place of great heat. 29. This is the way to avoid evil. 30. This is like a wish-granting jewel. 31. He is worthy of the crown of his head. 32. This is the profound and profound Dharma teaching. 33. It is difficult to please a king. 34. If you are wrong, you are like that. 35. They give away the wealth of the best qualities. 36. The virtue of writing this is the same as the virtue of writing this. 37. He purifies the lower realms and establishes the path of liberation. 38. May all see the goodness of the Buddha, and the ritual of the mandala, composed by the master Lampmaker, is complete. 39. The same pandita and the same lotsawa were translated by Samantabhadra. Paragraphs: $ 0 3 6 11 15 18 20 25 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Abhiṣekaprakriyā 2. In Tibetan: 3. The performance of empowerment 4. Homage to the Bhagavān Vajrasattva. 5. Without beginning or end, always accomplished, 6. the Sage, the body of great bliss, 7. I pay homage to the innate joy. 8. I will clarify the rite of empowerment. 9. There, one who has been properly empowered and obtained permission, 10. skilled in the three meditative concentrations, 11. the yogin of mantra recitation, 12. having thoroughly examined one's own disciple, 13. wishing to accept them, 14. In a maṇḍala house, etc., free from all dangers such as kings, thieves, etc., one should draw the maṇḍala of colored powders according to the rite, or make offerings to the maṇḍala of painting with the five offerings. 15. At the time of the evening, one should perform the special ablution of the vase.🔽One should place the vases in the four directions, the four intermediate directions, above, and below, adorned with their respective emblems. 16. There are nineteen,🔽nine, five, 17. or one. 18. Therein, the five-tined blue vajra is of Akṣobhya. 19. The eight-spoked white wheel is of Vairocana. 20. The green jewel is of Ratnasaṃbhava. 21. The red lotus is of Amitābha. 22. The green sword is of Amoghasiddhi. 23. The two white eyes of the black pupil are of Locanā. 24. The five-tined blue vajra is of Māmakī. 25. Pāṇḍaravāsinī’s is a red lotus. 26. Tārā’s is a blue utpala. 27. The Vajra of the Realm of Form is a white mirror, the Vajra of the Realm of Sound is a gandharva’s blue lute, the Vajra of the Realm of Smell is a white conch, the Vajra of the Realm of Taste is a red food vessel or a cloth of various colors, and the 28. Arrange them in order. 29. The vajra of Yamāntaka is blue, the vajra of Prajñāntaka is white, the vajra of Padmāntaka is red, and the vajra of Vighnāntaka is a blue open vajra. 30. The vase of all activities🔽is filled with amṛta. 31. It is Vajrasattva. 32. On various lotuses and moon discs, one should draw the emblems of Vairocana and the ten goddesses. 33. For the others, on sun discs. 34. In the center, a very large victory vase, free from impurities and filth, 35. with a hanging belly, 36. a long neck, 37. and a well-drawn emblem, wrapped with two fine cloths, 38. adorned with mango branches, etc., 39. made of gold, silver, lapis lazuli, pearl, and coral, Paragraphs: $ 0 4 9 14 18 28 34 #
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Please segment these sentences into coherent paragraphs: 0. They are not able to do anything at all. 1. They are empty of inherent nature and are worthless. 2. They are like a mirage. 3. Then the venerable Subhūti said to the Lord: 4. “Lord, if all phenomena are empty of inherent nature, 5. Lord, how will bodhisattva great beings practicing the perfection of giving, the perfection of patient acceptance, the perfection of perseverance, 6. the perfection of concentration, and the perfection of wisdom fully awaken to unsurpassed, perfect, complete awakening? 7. The Lord said:🔽“Subhūti, here bodhisattva great beings practicing the perfection of giving give gifts to those who are in need of the perfection of giving, 8. Subhuti: Here a Bodhisattva, a great being, who courses in the six perfections, should thus consider: 'Alas, this world has fallen into error, 9. and cannot be delivered from Samsara without skill in means. 10. Well would it be if I, for the sake of those beings, should course in the perfection of giving, 11. in the perfection of morality,🔽in the perfection of patience, 12. in the perfection of vigour, 13. in the perfection of concentration, 14. in the perfection of wisdom. 15. Then, for the sake of those beings, he gives away all his outer and inner things. 16. And when he gives them away, he thinks: 17. “I have not given anything away at all. 18. And why? 19. Because those things are empty of their own intrinsic nature.” 20. Subhūti, bodhisattva great beings who have understood it like that complete the perfection of giving. 21. For the sake of those very beings, they do not give an opportunity to immorality. 22. And why? 23. Because they think like this: 24. “I have set out for unsurpassed, perfect, complete awakening. 25. “They are: killing, taking what is not given, sexual misconduct, lying, slander, harsh speech, idle talk, 26. covetousness, malice, wrong views, wishing for objects, and wishing for the state of a god, Brahmā, a śrāvaka, or a pratyekabuddha. 27. Subhūti, great bodhisattva beings who investigate in this way practice the transcendent perfection of ethical discipline.” 28. For the sake of those very sentient beings, he does not become angry even if they constantly scold and revile him with rude and harsh words. 29. Even if they strike him with clods of earth, sticks, or swords, or cut and mangle his limbs, he does not arouse a hostile mind. 30. Why is that? 31. Because he fully understands that all sounds are like echoes. 32. He fully understands that all forms are like foam. 33. Subhūti, a bodhisattva great being who fully understands in this way practices the perfection of patience. 34. For the sake of those very sentient beings, he does not arouse a lazy mind in order to seek all wholesome states. 35. Why is that? 36. He thinks as follows: 37. “Even birth in the heavens is difficult for the lazy to obtain, 38. let alone unsurpassed, perfect, complete awakening. Therefore, until I fully awaken to unsurpassed, perfect, complete awakening, I will practice diligence. 39. I will never give up constant diligence.” Paragraphs: $ 3 7 8 15 20 28 34 #
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Please segment these sentences into coherent paragraphs: 0. One bed, and one sitting mat, 1. deliberately, and a companion in the monastic life; 2. Having given, and associating, and at the end, 3. three years, and not to leave. 4. The king, and a bench, and a rope bed, 5. and a householder, and with the ending of sensual desire; 6. To give, and a dwelling, 7. and to have them recite. 8. A monastery, and scolding, and a violent person, 9. would eat, and a stingy family; 10. To stay, and the invitation ceremony, and advice, 11. two rules, and by a majority decision. 12. Pregnant, and breastfeeding, and six rules, 13. Not agreed upon, twelve; 14. And with the Sangha, complete, 15. And together, six and five. 16. Two virgins, and with the Sangha, 17. And twelve, agreed upon; 18. Enough, if two years, 19. And associating with her husband. 20. On probation, every year, 21. And two, with the lifting of the legal procedure; 22. With a sunshade and sandals, and with the Sangha, 23. And with jewelry and cosmetics. 24. And a nun who is a preceptor, 25. And a trainee nun, and a novice nun; 26. A lay person, in front of a monk,🔽Without asking permission, and with her genitals exposed.” 27. The summary of these sub-chapters: 28. Garlic, and darkness, bathing, 29. And a roof, and a hut; 30. A monastery, and a pregnant woman, 31. And a virgin, and a sunshade, and sandals. 32. The chapter on offenses entailing acknowledgment 33. “The offense entailing acknowledgment for asking for ghee and then eating it—where was it laid down?” 34. At Sāvatthī. 35. Concerning whom? 36. The nuns from the group of six. 37. What was the issue? 38. The nuns from the group of six asking for ghee and then eating it. 39. There is one rule. There is one addition to the rule. Paragraphs: $ 0 4 8 12 16 20 24 27 32 #
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Please segment these sentences into coherent paragraphs: 0. The great mudra of the wrathful vajra passion and the vajra passion cause passion. 1. The great mudra of the wrathful vajra excellence and the excellent joy giver. 2. The great mudra of the wrathful vajra jewel and the frown conquer attachment and so forth belonging to one's own and others' continuums. Having summoned and placed the substances belonging to the three realms with the view of blazing, they are made u 3. The wrathful vajra sun gives the great mudra of the wrathful splendor equal to the sun. 4. With the great mudra of the wrathful vajra splendor and the splendor of wrath, one should summon the objects of the three realms, such as power, fearlessness, and so forth. 5. With the great mudra of the wrathful vajra laughter and the laughter of ha ha, one should summon the afflictions that are the demons of the continuum of one's own mindstream. 6. With the great mudra of the wrathful vajra dharma and the great dharma that is the nature of the wrathful dharma, one should summon and accomplish the characteristics of samadhi. 7. One should meditate on the yoga of binding. 8. With the great mudra of the wrathful vajra sharpness and the vajra sword, one should cut attachment and so forth and external enemies. 9. The great seal of the wrathful Vajra cause, and the wrathful cause, cause oneself and others to enter the mandala and take away suffering. 10. The great seal of the wrathful Vajra protection, and the wrathful speech, take away discursive thoughts belonging to the Dharma that has elaborations. 11. The great seal of the wrathful Vajra action, and the wrathful action mantra, perform excellent actions. 12. The great seal of the wrathful Vajra protection, and the wrathful protection mantra, protect. 13. The great seal of the wrathful Vajra yakṣa, and the wrathful Vajra yakṣa, eat desire and so forth, and external enemies. 14. The great seal of the wrathful Vajra Fist bestows all powers with the wrathful fist. 15. The results of the great seals of the wrathful Vajrasattva, the wrathful Frowning, the wrathful Dharma, and the wrathful Karma are the same as the results of the Vajra Queen and so forth. 16. The results of the Vajra Lady Charmer and so forth up to the Vajra Lady Bestowing are the same as those taught in the Great maṇḍala of the Vajra Realm. 17. Thus the great seal has been explained. 18. Now, the characteristics of the pledge seal are mentioned beginning with “then.” 19. The pledge seal is the pledge seal of Vajra Humkara and so forth, which is the vajra. 20. The characteristic of binding them is explained. 21. Arisen from the two vajras, 22. it is known as the supreme commitment. 23. The two vajras are the two vajra fists. 24. Arisen from them is produced. 25. The supreme commitment is the commitment seal. 26. Known is explained. 27. The supreme commitment of those is explained as binding. 28. What is the difference? 29. It is said, “the wrathful binding.”🔽Binding in wrath is the wrathful binding. 30. Because of being bound in wrath, it is the wrathful binding. 31. Unsurpassed means completely supreme.🔽Having made the arms into vajras, 32. the two vajra fists are bound. 33. The left vajra fist is held at the heart, facing downward. 34. The right vajra fist is placed on top of the left vajra fist, facing downward, and held at the heart, facing to the left. This is the vajra arms. 35. With that very vajra fist,🔽the little fingers are bound in the hook. 36. The two little fingers are made into hooks. 37. They are bound together in a chain, and this is the binding of the little fingers in the hook. This becomes the mudra of the conqueror of the three realms. 38. Is it just that? No, it is not. 39. The two index fingers are threatening. Paragraphs: $ 0 3 7 9 15 18 21 28 31 38 #
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Please segment these sentences into coherent paragraphs: 0. If one sends a messenger or a written message, it is duṣkṛta. 1. If one speaks to a person who has not received the precepts, it is duṣkṛta. 2. Question: 3. As the Buddha has said, if a bhikṣu makes robes for a non-relative bhikṣuṇī, it is a pāyantika offense. 4. Are there any cases where one makes them without committing an offense?🔽Answer: 5. There are.🔽If one makes robes for a person who has originally violated the precepts, up to a bhikṣuṇī who has defiled herself, it is duṣkṛta. 6. If one makes robes for a person who has originally violated the precepts, up to a person who has defiled a bhikṣuṇī, it is duṣkṛta. 7. The same is true for deaf-mute bhikṣus and deaf-mute bhikṣuṇīs. 8. If one makes robes for a person who is insane, delirious, or gravely ill, there is no offense. 9. If a person who has not yet received the precepts makes a robe for a bhikṣuṇī, it is a pāyantika offense.🔽If a non-human who has gone forth makes a robe for a bhikṣuṇī who is not a relative, it is a duṣkṛta offense. 10. If one makes a robe for a bhikṣuṇī who is a non-human who has gone forth, it is a duṣkṛta offense. 11. A non-human is as explained above. 12. If a bhikṣu who has received the Dharma makes a robe for a bhikṣuṇī who has not received the Dharma, it is a duṣkṛta offense. 13. The same applies to those who are in conflict with each other. 14. The precept on giving robes is also explained in detail in the same way. 15. Question: 16. As the Buddha has said, if a bhikṣu travels with a bhikṣuṇī on the road, except for special circumstances, it is a pāyantika offense. 17. Is there a bhikṣu who travels with a bhikṣuṇī without committing an offense?🔽Answer: 18. There is. 19. If a non-human who has gone forth as a bhikṣu travels with a bhikṣuṇī on the road, it is a duṣkṛta offense; 20. The same applies to traveling with a non-human bhikṣuṇī. 21. A non-human is as explained above. 22. If one travels with a person who has originally committed a pārājika offense up to a person who has defiled a bhikṣuṇī, it is a duṣkṛta offense. 23. If one travels with a nun who has originally broken the precepts, or with a person who has defiled a nun, it is duṣkṛta. 24. If one travels with a nun who is insane, or with a nun who is seriously ill, it is duṣkṛta. 25. If a monk who is insane, or who is seriously ill, travels, there is no offense. 26. If a monk who is deaf, blind, or mute travels with a nun, it is duṣkṛta; 27. The same applies to a nun who is deaf or blind. 28. If a monk who has received the precepts travels with a nun who has not received the precepts, it is duṣkṛta; 29. The same applies to those who are in conflict with each other.🔽If one travels with a person who is training in the precepts, it is a pāyantika offense. 30. If one travels with a nun who is a paṇḍaka, it is duṣkṛta. 31. The same should be applied to the precept on riding in a boat. 32. Question: 33. As the Buddha has said, if a monk sits in a secluded place with a woman, he commits a pāyantika offense. 34. Is there a case where one sits together without committing a pāyantika offense?🔽Answer: 35. There is. 36. It means originally violating the precepts up to defiling a bhikṣuṇī, a duṣkṛta offense. 37. If a bhikṣu is insane, confused, or seriously ill, and sits in a secluded place with a woman, it is not an offense. 38. If one sits in a secluded place with a non-human who has gone forth, such as a deaf, blind, or mute person, it is a duṣkṛta offense. 39. A non-human is as explained above. Paragraphs: $ 0 2 3 15 16 32 #
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Please segment these sentences into coherent paragraphs: 0. cultivating all good qualities; being preceded by the mind of awakening; and not losing mindfulness. 1. Son of noble family, 2. this is the purification of the bodhisattvas’ bases of miraculous powers. 3. Having thus purified the bases of miraculous powers, they will not decline until they reach the seat of awakening. 4. They will not decline. 5. Son of noble family, 6. this is the bodhisattvas’ pure conduct of the bases of miraculous powers. 7. Son of noble family, 8. “What, you may wonder, does the bodhisattvas’ pure conduct of the faculties consist in? 9. It is as follows: 10. The faculty of faith is not to be robbed. The faculty of diligence is not to be led astray by others. The faculty of mindfulness is not to forget the mind of awakening. The faculty of absorption is not to abandon great compassion. 11. The faculty of insight is to be diligent in embracing all phenomena. 12. “Moreover, son of noble family, aspiring to and having faith in all the qualities of the buddhas is the bodhisattvas’ faculty of faith. 13. Not being discouraged by the accomplishment of all the qualities of the buddhas is the faculty of diligence. 14. Not forgetting all the qualities of the buddhas is the faculty of mindfulness. 15. The faculty of concentration is the accomplishment of all the buddhas’ meditative absorptions. 16. The faculty of wisdom is the dedication to the elimination of the doubts of all sentient beings. 17. “Son of noble family, 18. furthermore, the bodhisattva’s faculty of faith is the indivisibility of the intention and awakening of all the buddhas. 19. The faculty of diligence is the progress of the superior intention. 20. The faculty of mindfulness is the skill in dedication. 21. The faculty of concentration is the even emission of light rays to all sentient beings. 22. The faculty of wisdom is the knowledge of the faculties of all sentient beings. 23. “Son of noble family, 24. Moreover, the bodhisattva’s faculty of faith is the transcendence of all attachment. 25. The faculty of perseverance is the liberation of all beings from attachment. 26. The faculty of mindfulness is the absence of attachment to anything. 27. The faculty of meditative stability is the realization of the equality of all beings’ attachments. 28. The faculty of wisdom is the knowledge of all attachments and non-attachments. 29. “Son of noble family, 30. the faculty of faith is the absence of mental turbidity. 31. The faculty of perseverance is the purification of a turbid mind. 32. The faculty of mindfulness is the non-abandonment of the nature of non-turbidity. 33. The faculty of concentration is the knowledge of entering into and rising from concentration without disturbing the mind. 34. The faculty of wisdom is the knowledge of establishing those whose minds are disturbed in the nature of the Dharma, by means of hearing the undisturbing Dharma. 35. Moreover, son of noble family, the faculty of faith of the bodhisattvas is the abandonment of all non-virtuous dharmas. 36. The faculty of diligence is the complete accomplishment of all virtuous dharmas. 37. The faculty of mindfulness is the non-forgetting of all virtuous dharmas, both those that have been accomplished and those that have not. 38. The faculty of concentration is the concentration that is not desirous of the joy and bliss of meditative concentration, but is cultivated for the benefit and welfare of all sentient beings. 39. The faculty of wisdom is the individual knowledge of the equality of virtuous and nonvirtuous phenomena. Paragraphs: $ 1 5 8 17 23 29 35 #
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Please segment these sentences into coherent paragraphs: 0. When the force of that karma is exhausted, they will attain nirvana without remainder. 1. The questioner asked, “Venerable ones, have you exhausted the defilements?” 2. What was the intention behind that statement? 3. It is the abandonment of the afflictions that are to be abandoned by means of the path of seeing. 4. Because all phenomena are utterly exhausted. 5. Those who are in the lower realms. 6. He asked, “Have you done what you had to do?” They replied, 7. “We have understood the view of the transitory collection.” What was the intention behind that statement? 8. It is the abandonment of the afflictions that are to be abandoned by means of the path of cultivation. 9. Because the innate view of the transitory collection has been abandoned. 10. He asked, “Have you subdued the demons?” They replied, 11. “We have subdued the demon of the aggregates.” What was the intention behind that statement? 12. The abandonment of suffering. 13. The demon of the aggregates is non-apprehension, because the future non-arising of the aggregates is non-apprehension. 14. Therefore, it should be understood that all demons are subdued, 15. because if the aggregates do not exist, no other demons can arise.🔽It was asked: “Have you served the Teacher?” 16. It was replied: 17. “Not with the body, 18. not with speech,🔽not with the mind.” 19. What was intended when this was said? 20. The Teacher is to be served by action, 21. not by the body, etc. 22. , but by realizing nirvana, one serves the Teacher. 23. It was asked: “Have you purified the stage of generosity?” 24. What was the Buddha thinking when he said, “There is no grasping and no letting go”? 25. He was responding to the questioner’s statement about the giver. 26. “No grasping” and “no letting go” mean freedom from the faults of attachment and rejection, respectively. 27. The Buddha said, 28. “Have you crossed over from cyclic existence?” 29. “Because there is no annihilation and no permanence.” What was the Buddha thinking when he said this? 30. He was referring to the fact that they had transcended the stage of being ordinary beings. 31. “No annihilation” means that they had not diminished cyclic existence. 32. “No permanence” means that they had not made nirvana into something existent. 33. This shows that there is no diminution and no increase. 34. He said, “Have you entered the stage of the one who is worthy of offerings?” 35. What was the intention behind the statement, “Because we are completely liberated from all grasping”? 36. They are completely liberated from all grasping because they have attained the stage of the noble ones. 37. They are completely liberated from all grasping because they are free from the mere grasping that is due to the nonexistence of what has not been relinquished. 38. He said, “Venerable ones, where are you going?” 39. What was the intention behind the statement, “We are going to where the emanations of the Tathāgata are going”?🔽They are going to where the emanations of the Tathāgata are going because they are the same in terms of liberation. Paragraphs: $ 1 6 10 15 23 27 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The classification of the sounds is explained. 1. Homage to the melodious melody! 2. There are many rocks, but this is classified as a cave or a cave. 3. There are eight divisions, and there are eight divisions. 4. The eight places are called the six-pointedness of the first and the eight-pointedness of the first. 5. The two are not actions, but are only characterized by their own nature. 6. The eight places are explained by the master Śrī Darśa in the example of Jighoṇa. 7. The tree is made of wood, and you live in a mountain. 8. Look, a fallen tree kills an elephant. 9. Give water to a tree, and the tree will have branches. 10. The branches are very long. 11. Why is the tree trembling? 12. The first eight are the qualities of any of the three, while the second is the activity. 13. The third is for the purpose of the fourth, and the fifth is for the source. 14. The seventh is the basis of the abode, the eighth is the Tibetan sound. 15. Eight. Thus, the meaning of samsara and nirvana is explained. 16. All the terms used are not more than these eight. 17. There is nothing that is not included here, but there is nothing. 18. One thing is said, and two things are said. 19. The three benefits are explained in the following way: 20. The number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number of the number o 21. The action is to connect a piece of wood to one side, like a bamboo tree. 22. And the eight trees are like this. 23. The first is the level of any object. 24. It is the fact that karma is not connected with anything, but in short, it is its own nature. 25. The Teacher is the Teacher with his particular characteristics. 26. The meaning of the word real is that something is possible in any sense. 27. The short is the one that is not left out, and when the pillar is placed on one side, it is called the pillar. 28. The idea of the image is called pillar because it is the self and the youth. 29. The first is the sound of the power of the mind to lead to the consciousness of the pillar. 30. Yes, but the other line of action is not attached at all. 31. The essence of the pillar is the understanding of the meaning, and the essence is the long pillar. 32. He had a special understanding of the nature of things, and many pillars were large and long. 33. He taught the classification of the three types of phenomena. 34. The word seated is a word that has many different meanings. 35. The power of such expressions is to make a difference in many different meanings. 36. Even if you are caught, it is not beyond the sounds of the crowd. 37. The three are the one-pointedness, the two-pointedness, and the many-pointedness. 38. In particular, they are called pure trees. 39. The word tree indicates that there is only one tree. Paragraphs: $ 0 3 12 15 19 23 29 34 #
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Please segment these sentences into coherent paragraphs: 0. There is no name for hell, the location is not fixed, and it is not only on the ground. 1. The Yogācārabhūmi Śāstra says, “They are superior and to be detested.” The Saṃyuktâbhidharmahṛdaya also says, “Because they are not enjoyable, they are called hells.” 2. The Sanskrit word asura means non-celestial. This has already been explained. 3. As for the essence of the asuras, the six destinies are all based on the eighth consciousness of retribution as their essence. They are categorized as neither morally good nor bad and indeterminate. Therefore the Vijñaptimātratā Sūtra says, “This eig 4. It also says, “This consciousness is sufficient as the essence of the realms, destinies, and births. There is no need to insist that there is a real life principle apart from it.” 5. Sentient beings transmigrate through the five destinies and four forms of birth. However, the essence of the destinies and forms of birth is the consciousness of retribution. 6. As for the combination and division of the destinies, the six destinies are combined into one, which is a single period of birth and death. 7. Next, they are divided into two, which are good destinies and evil destinies, the birth and death of the transformation body and the birth and death of the transformation of the support. 8. Or they are divided into three, which are the three realms. 9. Or it is divided into four, namely the four kinds of birth and the four kinds of existence. 10. The four kinds of existence are: 11. 1. Birth existence, 2. Original existence, 3. Death existence, 4. Intermediate existence. 12. And the four kinds of birth and death: 13. Namely, the birth and death of skillful means, the birth and death of causes and conditions, the birth and death of existence, and the birth and death of non-existence. 14. Or it is divided into five, namely the five destinies, excluding the asuras. 15. Or it is divided into six, as this text and others say there are six destinies. 16. The Abhidharma-samuccaya includes the non-celestial beings in the ghost realm, the Yogācārabhūmi-śāstra and the Buddha-bhūmi-vyākhyā include them in the celestial realm, and the Sutra of Contemplation of the Mind Ground includes them in the ghost and 17. The Gāthā Sūtra includes them in the ghost, animal, and celestial realms. 18. Now, according to the Mahayana, it is only included in the heavenly realm. The Yogācārabhūmi Śāstra and the Buddha-bhūmi-sūtra are correct. Their conduct is mostly unreal and deceitful, unlike the straightforward and real conduct of the gods. Therefo 19. Or it is divided into seven, namely the seven existences: the five destinies, the existence of karma, and the intermediate existence. 20. Or it is divided into nine, namely the nine existences or nine abodes of sentient beings. 21. Or it is divided into twenty-five existences, as will be explained below. 22. The other aspects will be explained in the second chapter of the sutra, in the verses of the burning house. 23. The fourth chapter of the Yogācārabhūmi Śāstra and the Sutra of Contemplation of the Mind also fully explain this, saying that the eighteen thousand realms and the six destinies of birth are all seen here. 24. The sutra says: Again, he saw the lands... ...those who attained the Way through cultivation. 25. The praise says: 26. This shows the appearance of the Three Jewels, which has three parts: 27. First, the Buddha; second, the Dharma; third, the Sangha. 28. There are two types of Sangha: 29. First, śrāvakas; second, bodhisattvas. Among the śrāvakas, there are four assemblies. 30. The treatise says: The practitioners have not yet attained the holy fruits, while those who have attained the Way have already attained the holy fruits. Among the four assemblies, there are these two types. Because they see the Buddha's body with the 31. The sūtra says: He also sees the bodhisattvas practicing the bodhisattva path. 32. The commentary says: 33. This refers to the bodhisattvas. 34. Causes and conditions means the reason. That is to say, in order to seek birth and death and quickly realize the Buddha fruit and accomplish sentient beings, for this cause and condition, they cultivate the bodhisattva path. Or, in order to adorn and 35. Faith and understanding means to have faith and understanding, abiding in the stage before the grounds, not yet attaining the holy fruits. 36. Appearance refers to the appearance and demeanor of the three karmas, the appearance and demeanor of practicing the bodhisattva path. 37. It should be the character mao (appearance), ni and ni are both incorrect. 38. Abiding in the ten grounds, having already attained the fruits of the path, due to various causes and conditions, one practices the bodhisattva path and enters the two stages. 39. Moreover, causes and conditions means externally encountering good conditions and meeting good friends, because good and virtuous friends are the great causes and conditions. Paragraphs: $ 0 3 6 10 14 19 24 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Kośika. 1. Similarly, the meaning of the perfection of wisdom is as follows. 2. The following is the explanation. 3. Because all phenomena are equal, the perfection of wisdom is equal. 4. The perfection of wisdom is profound because all phenomena are profound. 5. The perfection of wisdom is isolated because it isolates all phenomena. 6. Since all phenomena are unmistaken, the perfection of wisdom is unmistaken. 7. Since all phenomena are devoid of conceit, the perfection of wisdom is devoid of conceit. 8. Since all phenomena are fearless, the perfection of wisdom is fearless. 9. Since all phenomena are free from carelessness, the perfection of wisdom is free from carelessness. 10. Since all phenomena have one taste, the perfection of wisdom has one taste. 11. Since all phenomena are unborn, the perfection of wisdom is unborn. 12. Since all phenomena are unceasing, the perfection of wisdom is unceasing. 13. The perfection of wisdom is like space, because all phenomena are like space. 14. Since form is without continuity, the perfection of wisdom is without continuity. 15. Similarly, the sensations, perceptions, and formations are the same. 16. Since consciousness is without continuity, the perfection of wisdom is without continuity. 17. Since the earth is without continuity, the perfection of wisdom is without continuity. 18. Similarly, because the element of water, the element of fire, the element of wind, the element of space, and the element of consciousness are infinite, the perfection of wisdom is infinite. 19. The perfection of wisdom is without end, because the ocean is without end. 20. Since the perfection of wisdom is the same in the vajra, it is the same in all phenomena. Therefore, the perfection of wisdom is inseparable. 21. Since all phenomena are not apprehended by their own nature, the perfection of wisdom is not apprehended by their own nature. 22. Since all phenomena are equal, there is no elimination of the perfection of wisdom. Therefore, since all phenomena are not equal, there is no elimination of the perfection of wisdom. 23. The perfection of wisdom is inconceivable, for all phenomena are inconceivable. 24. Similarly, the perfection of generosity, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of concentration, the perfection of wisdom, the perfection of wisdom, the perfection of wisdom, the perfectio 25. The perfection of wisdom, the perfection of method, the perfection of prayer, the perfection of power, and the perfection of wisdom are the three cycles of purity, so the perfection of wisdom is the perfection of continuity. 26. The eighteen emptinesses are called the perfection of wisdom. 27. The following is the explanation. 28. The emptiness of inner, outer, inner, and outer emptiness, the emptiness of greatness, the emptiness of ultimate reality, the emptiness of composite phenomena, and the emptiness of the mind. 29. Emptiness is the emptiness of unconditioned, the emptiness of transcendent perfection, the emptiness of beginninglessness, the emptiness of endlessness, the emptiness of non-discrimination, the emptiness of intrinsic nature, the emptiness of all phen 30. The emptiness of intrinsic characteristics, the emptiness of nonconceptuality, the emptiness of nonentity, the emptiness of intrinsic nature, and the emptiness of intrinsic nature. 31. In brief, this emptiness is called the perfection of wisdom. 32. The stars are like a mirage, the stars are like a fire, the stars are like a mirage, the stars are like a rainbow, the stars are like a rainbow, the stars are like a rainbow, the stars are like a rainbow, the stars are like a rainbow, the stars are l 33. The view is to be seen as a composite. 34. NAMA BAKBATTEYA URIYA PRJAKSHAVAYA MITAYE 35. The Sūti of the Sharā, the Sūti of the Sūti of the Om, the Sūti of the Sūti of the Sharā, the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the Sūti of the S 36. It is unceasing and unborn. 37. They are not permanent, they are not permanent. 38. The difference between the two is not the same. 39. They do not come and do not go. Paragraphs: $ 0 3 13 19 24 27 32 36 #
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Please segment these sentences into coherent paragraphs: 0. “For the seventh time, too, the good fortune of the penniless monk who has gone forth, 1. The path guarded by thieves and other highwaymen, 2. Taking his bowl and robe, he goes in safety, well-supported. 3. “For the eighth time, too, the good fortune of the penniless monk who has gone forth, 4. Wherever he goes, he goes without concern.” 5. Herein, “Penniless monk who has gone forth” means a monk who has gone forth, who has abandoned living in a house, who is penniless, 6. who has nothing, whose good fortune is always good. “They don’t” means, great king, that for those penniless monks 7. grain and wealth are not stored in granaries, in jars, or in baskets, but 8. those who are well-supported, having put on their outer robes, taking their bowls, 9. and they go from house to house seeking and searching for it. They live on that alms food obtained from here and there, 10. after reflecting on it as repulsive in nine aspects.🔽The blameless alms food to be eaten: the four requisites produced by wrong livelihood such as medical practice, by scheming, hypocrisy, hinting, belittling, pursuing gain with gain, 11. are called “blameworthy alms food.” The four requisites produced by right livelihood but eaten without reflection are also called “blameworthy alms food.”🔽But when a bhikkhu abandons scheming for gains, avoids wrong livelihood, and produces the requi 12. that is called “blameless alms food.” 13. The blameless alms food to be eaten is to be eaten by one who eats it after reviewing it in this way. And when bhikkhus are eating such blameless alms food, 14. No defilement, however slight, oppresses or torments him, depending on conditions. 15. This is the second blessing for a poor, penniless bhikkhu. 16. “Nibbāna-food”: when a bhikkhu of the worldling class eats alms food that has arisen lawfully, it is called “nibbāna-food.” But the alms food of one whose cankers are destroyed is called “nibbāna-food” in the absolute sense. Why? 17. Because he eats it as one who is master, among the four kinds of consumers. 18. He eats it as one who is master, having gone beyond the slavery of craving. 19. No defilement, however slight, oppresses him on that account.🔽“Free, wandering in the realm”: he who is not attached to families that give him service, etc., like a cloud that has been dispersed by the wind, 20. and who wanders from village to village, town to town, 21. For one person lives in close association with families, sharing their grief and joy, 22. while another goes about his business with his mind unattached even to his parents, like the young man who lived in a village of weavers. 23. Such a person is good, even though he be an ordinary man.🔽He has nothing that can be burned. One who has many requisites thinks, “Let not thieves carry off my requisites,” and he stores extra robes, etc., in a house belonging to a family in the villa 24. ” Such a person is not good. But one who, 25. great king, fulfills the duties of a bird, who has only the requisites that he carries with him, has nothing that can be burned. 26. Therefore he is good in the fifth way too. 27. While being plundered: the reading is doubtful. 28. When thieves come out and plunder the country, he plunders what is stored in the village, 29. and he takes what is stored in the house of a poor man who has nothing else to lose. 30. The sixth is also good. 31. And other robbers: those who are placed here and there to seize travelers’ goods,🔽and what is guarded by them. The bowl and robes: the bowl is not useful to thieves, and the robes are not worth carrying off by robbers. 32. The bowl is a clay bowl, and the robes are a set of three rag-robes. The eight requisites are of little value, and they are bound to the body. He goes along the road unmolested by anyone, 33. and he goes in safety. The one who is virtuous: thieves and robbers carry off what is attractive, such as robes, etc., 34. “What has he got in his hand?” They searched his bowl, his water-strainer, etc., 35. but the alms-food was safe. The king was easy-going, and so the alms-food was safe even while they were looking at it. That was the seventh good fortune. 36. He went away without looking back: because he had no extra requisites, such as a dwelling, to which he was attached, 37. he did not turn his head to look at his dwelling even when he had left it. He went away without looking back, just as the two clansmen who went forth in the Thūpārāma did when they left Anurādhapura. 38. So the Private Buddha Soṇa told of eight good fortunes of an ascetic. But he could have told of a thousand, a hundred thousand, indeed of countless good fortunes of an ascetic. But the king was devoted to sensual pleasures,🔽and so he did not understa 39. After breaking in upon his talk, he declared his own infatuation for sensual desires, saying:🔽“The many good recluses, Paragraphs: $ 0,3,5,10,11,16,19,23,27,31,38 #
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Please segment these sentences into coherent paragraphs: 0. The king of the wish-granting jewels of the left hand holds a lotus, a lotus, a lotus, a garland, a bell, a skull cup, a wheel, a sword, a spear, a fine vase, a metal plate, and a pot of the perfection of wisdom. 1. Dressed in fine clothes, with a topknot tied around her, she was the source of the nine experiences of the place. 2. The white face of the king was white, and the right side was blue, with a green movement. 3. The teeth are slightly curved, the left is yellow, and the lower lip is pressed. 4. The two fingers are joined in the middle of the second finger, which is the shape of a skull cup. 5. The two nails are to be placed on the ankle, and this is the ankle. 6. In the fire pit, there is a yellow lamp with six or two hands. 7. He holds a jeweled hat, two with the right hand, fearlessness, and a bow, and two with the left hand, the thumb and the forehead. 8. This is called the yoga array of the perfect means for accomplishing all mandalas. 9. In the middle of the lake, there is a white, six-armed, white, and sharp right handed woman. 10. He holds a vajra, a bow, and a bow. 11. He holds the thumbs and the bow with the palm of his hand, and the winds hold the vajra. 12. The green lotus line of the lamb is six hands long, and the right hand has a vajra and a vajra. 13. The clan and the archer, the left handed, the scepter and the knot. 14. The first is the bow. 15. The goddesses of the moon, such as the eyes, are seated on the moon seat. 16. The moon shines behind the tree, and you can fly like your own family. 17. The third stage is the third stage, the eastern leaf of the slow, and the third stage is the love-like. 18. The first two hands are like a colored copper, and the right hand is the seal that teaches the Dharma. 19. The seal of the supreme giver is on the left side, and the garland with flowers is on the left. 20. The one holding the branches of the lotus, Mañjuśrī, the one without wisdom, the one holding the green incense, and the one in the left, the one in the vase. 21. The one who holds the hand of the great one is the one who gives the best with his right hand. 22. The king of the wish-granting jewel is Han in his left hand, and the king of the wish-granting jewel is Han in his right. 23. He is a generous man. In the south is the protector of the good ones, red in color, and in the left is a jewel. 24. The right hand is the supreme gift. 25. The protection of all is the means of generosity, the treasure of generosity. 26. He placed a golden-colored skull cup on his left chest and placed it on his right. 27. The seal of generosity is the right green apple, the heart of the apple. 28. He is raised with his left hand, and his left hand is a crown of thorns. 29. The white one is left, holding a slightly wide lotus, and the right one is supreme. 30. The one who holds the seal is the one who abandons all evil actions with his two hands. 31. It is the torma of the abyss of the abyss of the abyss, And it dispels all sorrow and darkness. 32. The art of the art of the art of the arts is like the color of gold, and the art of the art of the arts is like the art of the art of the art of the arts. 33. The red light with the net is on the left, and the sun is on the right. 34. The one holding the seal of the supreme giver is the one holding the seal of the supreme giver. 35. The youths body is like the color of the moon, and his left is the moon that resides in the sky. 36. The one who is the holder of the right hand is the one who gives the best. 37. The two hands hold the vase of the empowerment. 38. His left is yellow, and his right is vajra. 39. The sky is round, and all the obscurations are blue. Paragraphs: $ 0 9 15 22 31 36 #
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Please segment these sentences into coherent paragraphs: 0. And did not see the Tathāgata. 1. You can transform into the Buddha's form for me to see. 2. The demon entered the village forest, 3. And transformed his body to resemble the Buddha. 4. When Upāli saw this, 5. He spread out a seat and bowed his head in reverence. 6. The demon was then startled and afraid, 7. And said to Upāli, 8. I am a foolish disciple, 9. And did not disobey the Venerable's instructions. 10. Although I transformed into the Buddha, 11. I still remain an ordinary person. 12. The Venerable bows in respect, 13. Destroying immeasurable blessings. 14. The Venerable replied, 15. I recently paid homage to the Buddha's image, 16. And respectfully venerated the Great Master from afar. 17. You, evil demon, 18. Are not one I would pay respect to. 19. You should not be afraid now, 20. Falsely fearing that your blessings will be exhausted. 21. Then the Demon King, 22. Deeply gave rise to joy, 23. Abandoned all miscellaneous practices, 24. And took refuge in the Buddha, Dharma, and Saṃgha. 25. He bowed his head at Upāli's feet, 26. And returned to his palace, disappearing. 27. How can you doubt and say you do not recognize the demons? 28. It is like many honorable officials 29. Helping a single man. 30. A fierce and evil person 31. No one can encroach upon or disturb the practitioner is also like this. 32. Cultivate mindfulness with utmost sincerity. 33. Definitely be reborn there. 34. The Buddhas of the ten directions 35. All assist with majestic spiritual power. 36. The time of exhausting karmic retribution 37. Demons cannot disturb. 38. The transformed assembly of Amitabha 39. All radiate compassionate light. Paragraphs: $ 0 2 6 14 21 27 32 #
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Please segment these sentences into coherent paragraphs: 0. I pay homage to the one who thoroughly subdues. 1. Having conquered the armies of afflictions of self and other, 2. There is no one more heroic than you. 3. The lord of desire, victorious in battle, 4. I pay homage to you, O Suvijaya. 5. In the great path of the single way, 6. You act as the captain for all beings, 7. Delivering them from the fears of demons and lower realms. 8. I pay homage to you, O Vīravikrama. 9. Through the marvelous miracles of the Sage, 10. You emanate countless millions of emanations, 11. Appearing to all those to be tamed. 12. I pay homage to you, O Samantāvabhāsa. 13. The tīrthikas turn back from liberation, 14. And the hearers are one-sided in their peace. 15. You bestow the supreme jewel 16. Upon them, O Padmavikrama. I pay homage to you. 17. From the accumulation of merit, the jewel 18. Is perfected, the seat of the lotus. 19. The three spontaneously present kāyas 20. Abide, O King of Mountains. I pay homage to you.🔽By reciting this praise adorned with jewels 21. Of the thirty-five Sugatas, 22. May my conduct be like that of the Lord of Sages. 23. The praise of the thirty-five Sugatas called Adorned with Precious Names composed by Master Mati-Citta is completed. Paragraphs: $ 0 5 9 13 17 21 #
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Please segment these sentences into coherent paragraphs: 0. From the initial arousal of the mind to practice the perfection of giving up to the eighteen distinctive abilities of the Buddha, within these practiced dharmas, there is no recollection or discrimination: 1. This is the giver, this is the gift, this is the recipient; 2. Up to the eighteen distinctive abilities of the Buddha, it is the same. 3. If the bodhisattva practices the six perfections up to the eighteen distinctive abilities of the Buddha with an unattached mind and without discrimination, this is the cause and condition for supreme perfect enlightenment. 4. By this path, one attains supreme, perfect enlightenment, and is able to save oneself and also save sentient beings. 5. Question: 6. If a bodhisattva makes a gift with an attached mind, what faults does it have that it is not considered complete? 7. When making a gift with an attached mind, the recipient feels a heavy debt of gratitude. 8. Answer: 9. Although there are slight benefits, there are great faults; 10. like delicious food mixed with poison, although there are benefits, one will lose one's life. 11. Question: 12. What are the faults? 13. Answer: 14. If one makes a gift with an attached mind, if there is something that does not meet one's wishes, one will give rise to anger; 15. if the recipient does not appreciate the kindness, then they become resentful. 16. If one makes offerings to good people with an attached mind, if there is a little misfortune or decline, then one blames giving without response and regrets what was given; 17. if the mind of giving regrets, then the karmic retribution that is received is not pure. 18. Furthermore, those who give with an attached mind deeply crave wealth and possessions. If someone infringes or steals, they will then harm in return. 19. They think to themselves: 20. I accumulate wealth for the sake of meritorious good deeds. Why do you infringe and steal? 21. First, they crave wealth and possessions for the sake of this world, and give for the sake of the next world. Their attachment becomes even deeper. 22. Because of defilement and attachment, if there is infringement or theft, they can commit grave offenses. 23. Because of the causes and conditions of grave offenses, they experience the suffering of the three evil paths. 24. Furthermore, because of the causes and conditions of craving and attachment, they give rise to anger. Because of anger, they wield knives and sticks. 25. Because of knives and sticks, they kill and harm, and experience various kinds of suffering. 26. Furthermore, when people give rise to deluded and confused karma, they are greatly uneasy and unsettled. Because of engaging in these false and unreal activities, they will later certainly bring about great calamity. 27. The Buddhas of the ten directions all expound the gate of signlessness and liberation. The characteristic of the signlessness of all phenomena is true. 28. If a person takes this wealth and falsely grasps at its characteristics, then the mind becomes attached; 29. because the mind is attached, one vows to attain great rewards and is able to give. 30. It is like a person who wants to reap much, so they use a lot of seeds. 31. Thus, giving with an attached mind has few and impure rewards, and in the end it is exhausted. The suffering and distress one experiences is indescribable. All this is due to grasping at characteristics, and thus there are such faults. 32. If one practices giving with the characteristics of reality, there are no such faults; 33. for immeasurable asaṃkhyeya eons of birth and death, one experiences various blessings and happiness, and it is also not exhausted, up to attaining anuttarā-samyak-saṃbodhi. 34. Furthermore, if a person practices good dharmas with an attached mind, when this person hears that all dharmas are ultimately empty, they immediately abandon the practiced dharmas, become attached to this empty dharma, grasp at its characteristics, a 35. this person then loses two kinds of dharmas: 36. They lose their previous wholesome dharmas and fall into wrong views. 37. Those who are attached have such faults; 38. It is like a person with a serious illness, even if they take many medicines to treat it, the medicines will do no harm, but the medicine will become the illness. 39. Those who are attached and practice meritorious deeds have such faults and offenses. Paragraphs: $ 0 5 8 11 13 27 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. From the meditative absorptions, 1. the foundation consciousness, which contains all seeds, is established. 2. All that arises from the sense faculties and objects 3. is called the “active consciousness.” 4. It is not different from the foundation consciousness, 5. and it ceases in that very place.🔽Just as waves arise from the movement of water 6. and are of the same nature,🔽so the active consciousness arises from the foundation consciousness🔽and is of the same nature. 7. It appears in an instant, 8. and then, like one awakening from sleep, it does not move again. 9. That which appears as duality 10. It is not the domain of reasoning. 11. It is described in a moment. 12. It is like sound and an echo.🔽When a magician displays 13. various forms in a moment, 14. someone who knows the secret 15. sees it as it naturally abides. 16. To the childish it appears otherwise. 17. To the learned it is another thing. 18. Like the appearance of blue and red🔽to one whose eyes are affected. 19. Its nature is asserted to be stainless. 20. It is without aspect and inexpressible. 21. It is never known by one who is not a buddha. 22. Like these ordinary people, 23. the buddhas do not know it. 24. That very thing is renowned. 25. That very thing is known by them. 26. Having asked about the scriptures and treatises, 27. We are just talking.🔽The forms in the field of vision of those with eyes 28. are like those of the blind. 29. Through the special eye medicine of wisdom, 30. they will come to that state. 31. Because of that, we will see reality🔽just like the lords of sages.🔽The childish ones here 32. meditate again and again 33. on whatever appears in front of them. 34. It arises from the power of meditation. 35. Even though clothes are worn, they are not accustomed to them. 36. Because of the harm to the limbs, 37. even though there is very cold dew, 38. it is not harmful to the eyes. 39. Because of the power of habituation, Paragraphs: $ 0 5 12 18 27 31 #
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Please segment these sentences into coherent paragraphs: 0. who is secretive about the tantra, 1. who is not angry, 2. who is compassionate, 3. who is devoted to recitation and meditation, who is afraid of the ripening [of karma], 4. such a one with special qualities 5. is a good disciple. 6. He is supremely devoted to the sublime maṇḍala of Śrī Mahāvajrabhairava, 7. his mind is moistened with great compassion, 8. he is free of conceptualization, 9. Having examined and thoroughly considered the disciple’s supreme devotion to the guru, 10. the guru should give the tantra of the glorious great Vajrabhairava to such a disciple. 11. If the mantrin gives it to others, 12. there is no doubt that he will go to hell together with the disciple. 13. In this world, 14. he will have great fear.🔽In the next world, 15. he will go to hell. 16. His commitments will be damaged. 17. This is called “Mañjuśrī.” 18. From the yoga tantra of the glorious great Vajrabhairava, 19. this is the seventh chapter on the examination of the practice of meditation. 20. Extracted from the one hundred thousand tantra of the glorious great Vajrabhairava, 21. the chapter on the practice of the wheel is accomplished by reading. 22. The complete thought of the great glorious Vajrabhairava with the face of a buffalo for the attainment of powers. 23. The great glorious place of Uḍḍiyāna, extracted from the tantra of glorious Mañjuśrī, 24. the great king of tantras called the glorious great Vajrabhairava, 25. was brought forth and composed by the glorious master of the great maṇḍala of the sublime guru. 26. It was translated by the supreme paṇḍita of Nepal who attained siddhi, Bharo Phāk-dum, and the Tibetan translator, the monk Dorjé Drak. Paragraphs: $ 0 6 9 11 13 17 18 20 23 #
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Please segment these sentences into coherent paragraphs: 0. This is beneficial, this is called morality. 1. Question: 2. How does one cultivate? 3. Answer: 4. Cultivation refers to the concentrations, immeasurables, and formless [absorptions]. 5. This cultivation is in wholesome conduct, therefore cultivation is like flowers perfuming sesame. 6. Habituation is cultivation, like becoming close to a king. 7. Just as a king's minister who becomes close to him will certainly achieve results, 8. so too this habituated cultivation will certainly attain the fruit of purity. 9. Speaking of cultivating the concentrations means the meaning of mindfulness, these are of four kinds. 10. Question: 11. What are they? 12. Answer: 13. The concentrations are the separation from desires, contemplation, joy, and suffering and pleasure. 14. These are the four concentrations. The first is already separated from desires, evil, unwholesome dharmas, and with a wholesome mind abides, called separation from desires. 15. The second is separation from contemplation. 16. Contemplation is subtle in awareness, like a bell with remaining sound, this is called separation from contemplation. 17. Desire has already been abandoned. 18. The third abandons joy. 19. Joy is the mental delight, like waves surging in the ocean. 20. Because it is absent here and is desired to be observed, it is said to abandon joy. 21. The fourth abandons both suffering and pleasure. 22. Pleasure is when the body and mind are not oppressed, and suffering is when they are oppressed. Because it is absent here and is desired to be observed and rejoiced in, it is said to abandon both suffering and pleasure. 23. These four are called dhyāna. 24. Question: 25. What are the immeasurables? 26. Answer: 27. The immeasurables are friendliness, compassion, joy, and equanimity. These four are imagined to be immeasurable. 28. Because they take immeasurable sentient beings as their objects, they are immeasurable, and because their merits are innumerable, they are immeasurable. 29. Friendliness is the mental activity of commiserating with all sentient beings. The foremost thought of moistening all sentient beings is friendliness. 30. Compassion is commiserating with suffering sentient beings, and the thought of being free from worries and troubles is compassion. 31. Joy is the boundlessly joyful thought towards sentient beings who have much happiness. 32. Protection means being fearless in seeking and forgiving the faults of sentient beings. 33. If sentient beings do evil, it is not good to retaliate. 34. This is called protection because one observes the self-karmas of sentient beings and forgives their faults in this way. 35. Question: 36. The immeasurable has already been explained. 37. What are the formless [absorptions]? 38. Answer: 39. The formless [absorptions] are the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception. Paragraphs: $ 1 4 10 13 24 26 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Because people sit indulging their thoughts, they bring about misfortune, enmity, and fear, just like the thoughts of a thief. 1. People will catch up to them, and the evil they have done will lead to their own death, just like the people in the world who do evil and after death will enter hell, the realm of animals, or the realm of hungry ghosts. 2. It is like trees that produce flowers, leaves, and fruits. Some flowers fall in the middle, some fruits fall in the middle, some are large when they fall, some are ripe when they fall. 3. Humans are also like this. Some fall from the womb, some die when they fall to the ground, some die after half a year, some die when they are old. The lifespan of humans cannot be known. 4. Raṭṭhapāla said: 5. This is why I became a monk. Ordinary people think I became a monk because I cannot manage a household. 6. Although there are various discussions, it is not as good as learning the Way. 7. When Raṭṭhapāla finished speaking the sūtra, the king immediately attained the first stage of stream-entry and received the five precepts: 8. First, not killing, second, not stealing, third, not engaging in sexual misconduct, fourth, not speaking falsely or maliciously, fifth, not drinking alcohol. 9. After the king received the precepts, he immediately bowed and left. 10. The Buddha Speaks the Sutra of Rāhula Paragraphs: $ 0 4 7 10 #
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Please segment these sentences into coherent paragraphs: 0. By this meaning, it is inferred that the place where Mahābrahmā resides in the first meditation is not a separate place, but is included in the second heaven of Brahmapurohita. 1. If this were not so, then the abode of the great Brahma would be a place of false views, and there would be no saints who would be reborn there as leaders. 2. If this were not so, then there would be no difference between the two kinds of nonreturners who die in the lower stages and are reborn in the upper stages. 3. You should know that of the two kinds of upper stream winners, those who have mixed the four meditations and are reborn in the heaven of the most in the course of evolution and enter nirvana there are called those who go to the peak of existence. Tho 4. That is, they do not mix the meditations in advance, and because of craving for the various samādhis, they die in the lower stages and are reborn in all the heavens of the realm of form, but they are unable to go to the five pure heavens. 5. When they die in the realm of form, they are reborn in the three heavens of the formless realm in order, and finally they are reborn in the heaven of the ultimate material form and enter nirvana there. 6. Of the two kinds of upper stream winners, the former are contemplatives and the latter are practitioners of tranquillization, because they delight in wisdom and delight in samādhi, respectively. 7. It is also reasonable to say that nonreturners who proceed to the upper levels attain nirvana in the lower levels. However, the text says that they go to the highest heaven of the form realm and the highest heaven of the formless realm, because these 8. Nonreturners do not take a second rebirth in the place where they were born, because they seek a superior rebirth, not one that is equal or inferior. They only die in the realm of desire and are reborn in the form realm. 9. There are those who attain nirvana in the intermediate state, but not those who die in the form realm and are reborn in the form realm, because there is no disaster in the form realm.🔽If there are remaining obstacles in the prior existence that preve 10. Moreover, if there is an intermediate state, it must belong to the class of nonreturners who proceed to the upper levels, and there would be no difference between those who attain nirvana in the intermediate state and those who proceed to the upper l 11. That is to say, there is no reason to make the distinction that 12. only those who die in the realm of desire and are reborn in the form realm in the intermediate state attain nirvana. 13. Those who attain parinirvāṇa in the intermediate state are not reborn in the form realm. Why is it that those still learning who have not yet eliminated desire are not reborn in the intermediate state and attain parinirvāṇa? 14. Because the body of the intermediate state in the desire realm is weak and lacks the ability to perform many activities. 15. While in the original state of existence, it is difficult to transcend the dharmas of the desire realm, much less be able to transcend the desire realm and attain the fruit of arhatship in the intermediate state. 16. Many activities refer to transcending the three realms, permanently eliminating the two kinds of afflictions, and attaining the second and third fruits of the śramaṇa; 17. while in the intermediate state, one lacks this ability. 18. Moreover, one has not yet repeatedly cultivated the antidotes to the nine grades of afflictions before this existence. 19. Also, the fruits such as non-returner are not attained in the body of the intermediate state, because they are attained through eliminating the dominant afflictions, and it is extremely difficult to be free from the defilements of the three realms. T 20. The intermediate state in the form realm is different from this, so there are those who attain parinirvāṇa in the intermediate state. 21. Also, those who attain parinirvāṇa in this stage only give rise to the noble path existing in this stage. 22. Those who attain parinirvāṇa in the intermediate state of the first dhyāna stage only give rise to the noble path of the fundamental dhyāna of their own stage, not the preliminary or intermediate stages, because it is difficult to manifest them. 23. In the intermediate state, the body is extremely weak, and only what is easy to give rise to can be manifested. 24. These five are called those who proceed to the form realm. 25. Those who proceed to the formless realm are of four types, namely those who, in the desire realm, are free from craving for the form realm and, upon the end of this life, are born in the formless realm. The differences here are only of four kinds, du 26. These, together with the previous five, make six non-returners. 27. There are also those who do not proceed to the form or formless realms, but who, dwelling right here, are able to attain parinirvāṇa, called those who attain parinirvāṇa upon manifesting. 28. Together with the previous six, they make seven. 29. Or, in general, nonreturners should be established as nine types: those who attain nirvana in the present life are divided into two types, one who is able to skillfully discern the holy purport in a previous stage and one who is able to skillfully di 30. Within those who proceed to the highest, there are also two types, one who proceeds to the form realm and one who proceeds to the formless realm. 31. Together with the previous four, they become eight, and adding the transformation birth makes nine. 32. As for transformation birth, it refers to those who have already attained the fruit of stream-entry or once-returner in a previous life, and in this life they attain nonreturner. 33. The previous term attaining nirvana in the present life only refers to those who attain entry into the noble path and nirvana in the present life. 34. Or, nonreturners are divided into nine types according to the differences in their faculties, according to their respective abilities. 35. Or, among the five nonreturners who proceed to the form realm, there are also different categories that are divided into nine types. 36. A verse says: 37. There are nine who proceed to the form realm, each divided into three, 38. Due to differences in karma, afflictions, and faculties, they become three groups of nine. 39. The treatise says: Paragraphs: $ 0 3 8 13 18 24 27 32 36 #
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Please segment these sentences into coherent paragraphs: 0. between two iron mountains, thus it is the Crushing Hell. It is said that the beings in this hell are placed on an iron surface that is heated,🔽and made motionless. Then an iron mountain that is burning, blazing, and glowing, 1. rising up like lightning, comes with a great roar, and having crushed those beings like sesame seeds, it goes to the western direction. 2. and it stands in the east. And that from the west comes and stands in the east.🔽And two come together and crush them like lumps of sugar. 3. Thus they suffer pain there for many hundreds of thousands of years.🔽And the two Roruvās are the Jāḷa-roruva and the Dhūma-roruva. Herein, the Jāḷa-roruva is filled with red-hot metal mesh, 4. and the Dhūma-roruva is filled with caustic liquid. Herein, when beings are cooking in the Jāḷa-roruva,🔽the mesh enters their bodies through the nine orifices and burns their bodies, 5. and when they are cooking in the Dhūma-roruva, the caustic liquid enters their bodies through the nine orifices and steams their bodies as if they were hides of leather.🔽And since beings scream loudly when they are cooking in both places, 6. both are called ‘Roruvās’ . 7. Great Avīci is Mahā-Avīci.🔽For here the flames rise up from the eastern wall and strike the western wall, 8. and they rise up from the western wall and strike the eastern wall, and so too from the northern wall and the southern wall. 9. Thus there is no interval of space between the flames here. 10. But the hundred leagues of space inside it are filled with beings without a chink the size of an arrowhead left,🔽like a barrel filled with beans, and there is no measure of the beings who roast there, undergoing the four postures of bodily action. 11. They do not obstruct each other,🔽but they roast in their own individual space. Thus there is no interval of space between the beings there.🔽But just as seven drops of water on a lotus leaf do not spread because of the absence of moisture in the leaf, 12. so too, 13. Likewise, because of the absence of the power of buoyancy there, the other six kinds of unprofitable resultant equanimity that occur there are not buoyant. Pain only 14. is evident there without interruption. So there is no “wave” of pleasure there. This hell is 15. 18,000 leagues in extent with the walls, but it is 45,000 leagues in perimeter, 16. and with the mounds it is 10,000 leagues. This is how it should be understood to be extensive. 17. It burns those beings that are still , thus it is Saṃjīva ; it burns them excessively, thus it is Saṃjīva . Herein, in the first place, 18. as regards Saṃjīva , they make beings sit down on red-hot iron spikes the size of spears and then drive them on to sit on other such spikes below them. Then the earth below them is heated, 19. and the spikes heat up, and the beings heat up. So this hell burns beings that are still . But in the other, 20. after striking the beings that are born there with weapons, they make them climb a red-hot iron mountain. On the peak of that mountain 21. When they stand up, the wind blows them down again. Unable to stand, they fall down with their heads downwards and feet upwards. 22. Then from the iron surface below, blazing iron spikes rise up. They fall upon the spikes and their bodies are pierced. Burning, they are roasted. Thus this hell is exceedingly hot. 23. But the Bodhisatta, showing these hells, first showed the Sañjīva hell. There he saw the denizens of the hell 24. and, when great fear arose in the multitude, he caused it to disappear. Then he cleft the earth in two and showed the Kāḷasutta hell. There also he saw the denizens being roasted. When great fear arose in the multitude, 25. he caused that also to disappear. Thus he showed them in turn. Then he addressed the king: “Great king, 26. having seen the denizens of these eight great hells being roasted, you should be heedful.” 27. Herein, they are called “declared”🔽by me and by the Ancients. They are “full” of them. 28. Each has sixteen subsidiary hells. 29. In each of these hells there are four in each of the four directions, making sixteen subsidiary hells for each of them. 30. All these are subsidiary hells. The eight great hells and the sixteen subsidiary hells make one hundred and eight hells.🔽They are “tortures for the miserly” because they are torments for the miserly. They are “terrible” because of the great suffering 31. Because of the presence of flames produced by kamma, they are “flaming.”🔽Because of the greatness of the fear, they are “greatly feared.” They make the hair stand on end just to see or hear about them, so they are “horrible.” 32. Because of their frightfulness, they are “frightful.” Because they generate fear, they are “fearful.” 33. “Painful by the absence of pleasure” : painful because of the absence of pleasure. “Four-cornered” : all are like a four-sided mansion. “Divided” : divided by way of the four doors.🔽“Measured out by parts” : measured out by way of the doors and the s 34. “By the absence of pleasure” : by the absence of the pleasure of the first jhana. “By the absence of happiness” : by the absence of the happiness of the second jhana. “By the absence of equanimity that is inspired” : by the absence of the equanimity 35. Asaṅkheyyanti = “incalculable.” Kibbisakārino = “having done evil deeds.” Nikkhamanesino = “seeking to get out.” 36. Even though they seek and search for an exit from hell, they do not find a door to get out. Puratthimenāti = “in the east.” 37. When that door is opened, they run towards it, and their skin and so on are torn off. 38. When they reach the vicinity of the door, it appears to them as if it were closed, as if it were shut. The same applies to all the other directions. Na sādhurūpeti = “it is not good.” Just as a snake of the kind described is not good, so also the asc 39. They should not approach the king with harsh words or with bodily action. Why? Because they have been insulted by the king, Paragraphs: $ 0 3 7 10 17 23 27 30 35 39 #
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Please segment these sentences into coherent paragraphs: 0. It is not necessarily so. 1. Therefore, this is not an inference of the actual. 2. Well, how is it a reason of nature? 3. Any object that becomes appropriated, which is clarified by the sign and is made to appear by desire, 4. is not ultimately the cause. 5. It is either another, or 6. If there is no desire to express, then that object exists even though there is no desire to express it. 7. And that which exists without something else does not cause that other thing.🔽Therefore, 8. it is only by mere assertion that it is accepted as appropriation. 9. The nature that arises from that alone 10. is what is to be expressed. 11. The mere fact that it is posited as appropriation is what is to be expressed. 12. Therefore, the mere fact that it is designated as appropriation is well known. 13. Because the designation is well known, 14. appropriation is also well known. 15. Therefore, the mere fact that it is not to be expressed appears to be appropriation, and that is the fault. 16. If something is not perceived as a basis of appropriation or as an effect, then it is not an object of expression. 17. Because that object is not perceived from that word. 18. If that object is desired, but is not perceived as a basis of appropriation or as an effect, 19. then it is not an object of expression. 20. If it is not the case that it is not perceived, 21. then it is not the case that external objects are not bases of appropriation,🔽because they exist even when they do not exist. 22. If you say that this is what is being said, then that is not so, 23. because if it is desired, it is perceived. 24. If an external object is seen, 25. then why is it not perceived when one desires to express it, even though one is not accustomed to doing so? 26. But if you say that it is so called because there is no external object that appears, 27. then inference would not have an external object as its object, 28. because it does not appear in that .🔽But if you say that it is so called because the thing itself is engaged in that, because of the adherence to that in the conceptual thought, 29. then the object itself would be the reality. 30. But it is not obtained in all cases of external objects, 31. because what is renowned is not a valid cognition in the ultimate. 32. And it is not the case that the nonexistence of the object and the means of knowledge is due to their invalidity, 33. because the object and the means of knowledge are renowned as just that . 34. The object which is the basis of appropriation 35. Is the expressed object.🔽The arising of desire is the basis of appropriation. 36. That is the expressed object.🔽The arising of desire is not the basis of appropriation. 37. That cannot be denied. 38. All objects are like that. 39. The object of fame is the expressed object. Paragraphs: $ 0 3 9 13 16 22 28 34 37 #
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Please segment these sentences into coherent paragraphs: 0. The rest is as explained above. 1. The commentary's the suchness that is realized is also a passage from the Vijñaptimātratā-siddhi. 2. The complete passage says, The suchness of the eight that are neither increased nor decreased. It means that this suchness is free from the grasping of increase and decrease, because it does not increase or decrease according to defilement or purity. 3. This is also called the true suchness that is the basis for mastery over phenomena and lands, because once one realizes this true suchness, one has mastery over manifesting phenomena and lands. 4. Comparing the treatise with the commentary, the extent can be known. 5. This name is the name in the Compendium Treatise. Vasubandhu's commentary says: It means that when defilements decrease in this [true suchness], there is no decrease, and when purity increases, there is no increase. 6. Asvabhāva's commentary says: Because there is no function outside of dharmas, there is no increase. 7. Because dharmas are indestructible, there is no decrease. 8. Asvabhāva's commentary also explains in the same way as Vasubandhu. 9. The Madhyāntavibhāga says: By penetrating this, one fully realizes and attains the acceptance of the non-arising of dharmas. In pure and defiled dharmas, one does not see any dharma increasing or decreasing. 10. The above explains non-increase and non-decrease. 11. Moreover, Vasubandhu's commentary on the characteristics of mastery over the dependent realm and the true nature says, To attain mastery over the characteristics is called mastery over characteristics, because one can manifest them as one wishes. 12. To attain mastery over the manifested realm is to be able to transform the realm as one wishes, such as turning the earth into gold and jewels. 13. The commentary says: 14. Characteristics are about manifesting the body, while the realm is about the container world, so in the following text, mastery is discussed in terms of the three worlds. 15. The commentary says therefore, the practices that are accomplished, which is fifth, the accomplishment of practices. 16. There are roughly two kinds, so the eighth chapter of the Adorning the Sage's Intent Treatise says, Although purifying the Buddha land, there is no creation and no effort, which is the meaning of mastery. 17. The commentary says and the fruits that are attained, which is sixth, the attainment of fruits. 18. It says mastery over samādhi and so forth because the Liang translation of the treatise says, Attaining mastery over the dharma realm of non-increase and non-decrease, samādhi, and so forth, one attains the fruit of the dharma body. 19. The meaning of and so forth is to include the nine masteries. 20. The Suvarṇa-prabhāsa-sūtra says that the mind of the eighth ground gives rise to the samādhi of realization.🔽Here is the corrected and aligned text: 21. Dafangguang fo huayan jing suishou yanyi chao, Scroll 68 Paragraphs: $ 1 4 9 11 15 18 21 #
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Please segment these sentences into coherent paragraphs: 0. Because of the manifestation of all manifestations. 1. The objection to the response that rejects this reductio is:🔽“The universal is not seen without the manifestation of the particular.” 2. “Manifestation” refers to all manifestations. 3. The response is:🔽“The universal is not seen without the manifestation of the particular.” 4. The universal that is the pervader of the manifestation cannot be apprehended without the apprehension of the manifestation. 5. The meaning is that without the apprehension of the pervaded, the apprehension of the pervader is not ultimately possible. 6. “Previously” refers to the objection. 7. “Thus” means in general. 8. Therefore, when one sees a manifestation that did not exist previously, one does not perceive the universal as a concomitant. 9. “That entity” means that which is produced by the apprehension of the previous entity. 10. “Manifestation” means the previous manifestation. 11. “Another object” means the universal that is different from the previous manifestation. 12. “In that” means in the previous manifestation. 13. “The cause of the perception of the object that did not exist previously” means that the cause of the perception of the object that did not exist previously is the collection. 14. “The perception of the previous object” means 15. that which is the perception of the object that existed previously. 16. That arises from the power of the eye, etc. alone. 17. It is not due to the power of the formative forces. 18. In the same way, the memory of what was seen in the past is due to the power of the formative forces. 19. The formative forces are not the cause of the memory of an unseen object. 20. However, they are the cause of the memory of the object that was seen. 21. The meaning of this is as follows: 22. Cognition is twofold: 23. with conceptual differentiation and without conceptual differentiation. 24. The formative forces are the cause of that cognition which is with conceptual differentiation in regard to the object that was seen, 25. but not in regard to another object that was not seen. 26. However, in regard to that cognition which is without conceptual differentiation, 27. it is not possible that the formative forces are the cause of that in regard to what was seen or what was not seen. 28. Because that arises through the power of the eye faculty etc. 29. The word ‘also’ is used in the sense of a general application. 30. “Not seeing” refers to the first moment of the perception. 31. “Remembering” refers to the second moment of the perception. 32. “The universal is not perceived after the cessation of the memory and the perception” is stated in terms of the prior and subsequent moments. 33. “The memory is of the prior object, 34. and the perception is of the subsequent object.” 35. “Even in the case of the perception of both” means not only in the case of the memory and the perception of the prior and subsequent moments. 36. “Now” refers to the perception.🔽“The universal is not perceived in the perception” is stated in terms of the present.🔽“The universal is not perceived in the perception” is stated in terms of the present. 37. “The universal is not perceived in the perception” is stated in terms of the present.🔽“The universal is not perceived in the perception” is stated in terms of the present.🔽“The universal is not perceived in the perception” is stated in terms of the p 38. “The universal is not perceived in the perception” is stated in terms of the present. 39. “The universal is not perceived in the perception” is stated in terms of the present. Paragraphs: $ 0 3 8 13 18 22 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Elder’s Birth Stories🔽The Chapter with Kaccāyana 1. The Elder Kumārakassapa’s Birth Story 2. “A hundred thousand eons ago, 3. a leader arose; 4. The hero who benefits the whole world, 5. named Padumuttara. 6. Then, having become a brahmin, 7. skilled and perfected in the Vedas, 8. while wandering for my midday rest, 9. I saw the leader of the world. 10. Teaching the Four Noble Truths, 11. awakening the world with its gods; 12. The foremost in various discourses, 13. describing it to the great people. 14. Then, with a joyful mind,🔽having invited the Realised One, 15. having adorned the pavilion 16. with various beautiful cloths. 17. With various jeweled lights, 18. I fed the community there; 19. Having fed them for seven days, 20. with various delicious foods. 21. With various beautiful flowers, 22. having worshipped the one with disciples, 23. at the foot of his feet, 24. I made a wish for that place. 25. Then the supreme sage, 26. whose nature is full of compassion, 27. said: ‘Look at this excellent bird, 28. with eyes like lotus flowers. 29. Full of joy and rapture, 30. with his body covered in hair; 31. with a broad face and a smile, 32. eager for my instruction. 33. He fell at my feet, 34. with a single-minded beautiful mind; 35. he is seeking that place, 36. with its various stories. 37. For a hundred thousand eons, 38. born into the Okkāka family, 39. with the name Gotama, Paragraphs: $ 0 1 6 10 14 25 37 #
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Please segment these sentences into coherent paragraphs: 0. In order to teach the divisions of the powers of the minor accomplishments and the divisions of the accomplishments of the three vajras and the single vajra, [the Bhagavān] declares vajra, etc. 1. The three vajra commitments are taught in the eleventh chapter: 2. The teaching of the sameness with the Buddha is the supreme accomplishment. 3. because it is the very essence of the minor powers. 4. Therein, one becomes the possessor of the three bodies, 5. the meaning of which is that one attains the three vajras.🔽Like the jewel of all the Buddhas, one becomes the ocean, 6. because one emanates all these Buddhas as one wishes, 7. and one is the wish-granting jewel. 8. And because one gathers them all together as one wishes, one is the ocean. 9. Everywhere means in all places. 10. The vajra nature means the nature of the three vajras. 11. Illuminating means illuminating with the light rays and the deeds for the welfare of sentient beings. 12. The supreme perfection of the wheel commitment. 13. The word “supreme” has the sense of “etc.”, 14. so the meaning is “the commitments of the wheel, etc.” 15. The meaning is: “if one is able to be the same as the wheel, vajra, and lotus.” 16. “Like the body of the Buddha” means that, respectively, 17. one attains the same state as the body of Vairochana, etc. 18. “In all the ten directions, as numerous as the sands of the Ganges river” 19. means “all”, “various”, and “world systems”, which are synonyms. 20. “Everywhere” means the ten directions. 21. “The supreme commitments” means the supreme swords. 22. “One becomes the chief of the knowledge-bearers” 23. means the knowledge-bearer of the three vajras. 24. The supreme of those is the assembly. 25. If all of those exist, then by the power of the vajra body. 26. What is that? 27. As it is said: 28. The result is the illumination of a single world system. 29. And: By the power of the vajra body 30. One steals the supreme god. 31. The supreme god is the chief of the gods. 32. From that, one becomes the daughter of a human. 33. If one has accomplished the superknowledges, then by the power of those, each verse is spoken. The three secrets themselves are the abode, 34. and one abides in those. 35. This is the meaning of “having their nature.” 36. “Having form” and so on: it is clear like a myrobalan fruit placed in one’s own palm. 37. “In the fields” means in the fields. 38. “Sound proclaimed” means expressed as sound. 39. “Hearing” means superknowledge. Paragraphs: $ 0 4 9 13 18 24 33 37 #
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Please segment these sentences into coherent paragraphs: 0. You can eliminate disasters and extinguish offenses in this life. 1. In your next life, you will not be born in the lowest of the low grade. 2. Encouraging the performance of meritorious deeds is good, but various meritorious deeds in the world have their rewards that will be exhausted. 3. This is because they do not transcend the cycle of birth and death. 4. If you dedicate them to the Western Land, 5. You will go straight beyond the cycle of birth and death. 6. How could the rewards be exhausted? 7. I especially encourage this because 8. Half of them are illiterate. 9. They completely rely on those who do meritorious deeds. 10. Taking the mind of a bodhisattva as their mind, 11. They explain it for them. 12. Like those in darkness obtaining a lamp, and those who are lost obtaining a path. 13. Using this Dharma door to widely give it away, 14. Causing everyone to know it. 15. Everyone will be liberated from samsara. 16. The rewards of their blessings will be inexhaustible for myriad eons. 17. They will definitely be born in the highest grade in the Land of Ultimate Bliss. 18. How can the worldly rewards of blessings compare to this? 19. Encouraging Those Who Recite the Sutra Encouraging Those Who Recite the Sutra Those who recite the sutra, 20. Or those who observe the precepts and fasts, 21. Certainly create good karma. 22. In future lives, they will certainly receive rewards of blessings. 23. There is nothing to doubt. 24. However, these rewards are limited. 25. They cannot escape from samsara. 26. If they further cultivate the Western Pure Land, 27. They will transcend the realm of samsara. 28. Even sinful people who cultivate it can still be reborn there. 29. How much more so for those who observe the precepts and recite the sutra! Their rebirth in the highest grade is certain. 30. Although practicing alone has little merit, 31. encouraging others to practice has great merit. 32. If one can widely encourage others, 33. causing them to mutually encourage and transform people, 34. then because of one's own observance of the precepts and recitation of the sūtras, 35. one will certainly be trusted and respected for one's words. 36. The merit is even greater. 37. In this life, one will receive the rewards of being respected and relied upon. 38. How can the blessings and virtues after death be exhausted? 39. Encouraging the nobility, encouraging the nobility, the noble ones should think to themselves: Paragraphs: $ 0 4 8 13 19 26 30 39 # If the answer is given, ask again: 36. 'Among the four fruits of the path, which path have you attained? 37. How many afflictions have you eliminated?' 38. If the answer is attached to each, ask again: 39. 'What Dharma have you attained?' Paragraphs: $ 0 4 8 11 14 24 32 36 #
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Please segment these sentences into coherent paragraphs: 0. The omniscient Buddha, who has crossed over worldly attachment, has attained peace. 1. Without liberating the world, 2. it is not possible for a holy being to become famous.” 3. “Venerable Gautama, it is excellent that you are a victor.” 4. Pūraṇa Kāśyapa went on his way. 5. Then the Blessed One, traveling through the country of Kāśi, arrived at Vārāṇasī. 6. At that time, the five ascetic companions were staying at Vārāṇasī in the Deer Park at Ṛṣivadana. 7. The five ascetic companions saw the Blessed One from a distance. 8. When they saw him, they made an agreement among themselves: 9. “Sirs, 10. the ascetic Gautama 11. is unsteady, 12. has many activities, 13. and lives with many people. 14. He has lost his austerity. Now he eats food of many flavors, such as rice and barley, and he anoints his body with sesame oil and bathes in warm water. 15. When he comes into our presence, we should not speak to him. 16. We should not bow down to him.🔽We should not rise up for him. 17. We should not offer him a seat. 18. We should only say to him, ‘Venerable Gautama, there is a seat. If you wish, sit down.’ 19. As the Blessed One approached to see the group of five monks, the group of five monks could not bear the Blessed One’s splendor, glory, and majesty. They rose from their seats and some prepared a seat for the Blessed One. 20. Some set out water for washing the feet and a foot stool. 21. Some went out to meet him, 22. He took his robes and 23. said this: 24. “Sirs, Gautama,🔽come here! 25. Sirs, Gautama, 26. welcome! 27. Sirs, Gautama,🔽sit on the prepared seat.” 28. Then the Blessed One thought,🔽“Alas, these foolish men have made a rule and then broken it themselves.” 29. Knowing this, he sat on the prepared seat. 30. Then the five ascetic companions, even more than before, called the Blessed One by his name and by the word “friend.” 31. They spoke to him as an equal and addressed him with the vocative “sir.” 32. Then 33. the Blessed One said to the five ascetic companions, 34. “Monks, 35. You should not speak of the Tathāgata’s name, family, or age. 36. If you do, it will be harmful to you for a long time, and you will not benefit but suffer.” 37. “Why is that?”🔽“Venerable Gautama, 38. if a fool speaks of the Tathāgata, the Arhat, the Perfectly Enlightened One’s name, family, or age, it will be harmful to that fool for a long time, 39. and he will not benefit but suffer.” Paragraphs: $ 0 5 9 19 28 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Great Perfection of Wisdom Sutra: Wandering Thoughts 1. This Way is profound and subtle, deep and far-reaching, difficult to fathom. It is without knowledge, without illumination, without name, without form. 2. The principle transcends a hundred negations, and the Way is beyond the four propositions. Language has no way to express it, and the mind has no way to grasp it. 3. Although it is said to be one mark, without marks, its myriad functions are not diminished. 4. It is the ultimate stillness, the ultimate emptiness, and the Way shines throughout the Dharma realm. 5. Therefore, the beginning of opening the sutra's main point is to abide in the Dharma of non-abiding; 6. Discerning its ultimate meaning is to attain non-attainment. 7. Therefore, the markless must be proclaimed through words, and the nameless must be revealed through the teachings. 8. The Mahaprajnaparamita Sutra: This is called great. 9. Great means vast, all-encompassing, and unsurpassed. 10. Prajna means like a raging fire, which cannot be touched from any side, for it burns upon contact. 11. This means that prajna, whether translated or not, cannot be grasped. 12. Pāramitā means to reach the other shore. 13. Sūtra is interpreted as law and permanence. Since ancient sages cannot change it, it is called permanent. It is called a sūtra because it guides people's minds and thoughts. 14. The meaning of prajñā has five layers: 15. First, explaining the name; second, clarifying the main point; third, reconciling the teachings; fourth, clarifying the arising of conditions; fifth, presenting the chapters. 16. First, explaining the name, there are five parts: 17. First, mahā; second, prajñā; third, pāramitā; fourth, sūtra; fifth, preface. 18. Mahā has a name, namely mahāmaheya upāya, which means great. 19. Nāgârjuna said: 20. Mahā has three meanings: great, many, and superior. 21. Great means vast and all-encompassing, with no precedence. As the Mahā-sūtra says: 22. It clarifies that this great meaning has two schools: 23. The master of Zhaoti's Nirvana Sutra explains the meaning of adornment: 24. The great meaning has ten aspects: 25. 1. Realm, 2. Person, 3. Essence, 4. Function, 5. Cause, 6. Effect, 7. Guidance, 8. Benefit, 9. Cutting off bonds, 10. Eliminating offenses. 26. The first aspect is that the realm pervades the Dharma realm, thus called the great realm. 27. Those who understand this Dharma are called great people. 28. Therefore, the Twelve Gates Treatise says: 'Because great beings such as Avalokitesvara and Mahasthamaprāpta ride it, it is called great.' 29. The essence of prajna is the basis of myriad practices, and it can contain myriad things, called the great essence, which means that a hundred flowers of different colors all form one shadow, and myriad things of different essences all return to praj 30. Prajna can illuminate the ultimate truth of emptiness, this function is supreme, thus called the great function. 31. The previous sentence directly refers to wisdom, this sentence is different in function. 32. Bodhisattvas cultivate myriad practices, called the great cause. 33. Since the causes are vast, the fruits obtained are also extensive, so it is called great fruit. 34. The path of the two vehicles only ends in the three [realms of existence], while bodhisattvas guide all practices, so it is called great guidance. 35. Since they guide all kinds, their beneficial function is most supreme, so it is called great benefit. 36. The two vehicles only eliminate the manifest afflictions of the seen and thought [realms], and do not reach the latent tendencies and ignorance; 37. Only bodhisattvas also eliminate them, so it is called great elimination of bonds. 38. Therefore the Mahāprajñāpāramitā Sūtra says: The wisdom of a single thought eliminates immeasurable afflictions and habits. 39. The two vehicles only extinguish minor offenses, and do not reach the four grave offenses and the five heinous crimes. Paragraphs: $ 0 8 14 19 25 33 #
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Please segment these sentences into coherent paragraphs: 0. He was naturally intelligent 1. and was able to understand both the Great and Lesser Vehicles of Buddhism. 2. He was called a tripiṭaka master in his country. 3. In the time of Emperor Xian of the Han dynasty, he arrived in Luoyang. 4. He once translated the Sutra of the Two Original Beginnings together with the śramaṇa Kang Mengxiang. 5. One day, a white light suddenly appeared in front of the place where he was staying. 6. Dali composed himself and said, 7. This light is the sign of the passing of my teacher Hureluna. 8. The assembly found this strange and reported it to the emperor. 9. The emperor then ordered it to be recorded. 10. At that time, it was the year of the zhou. 11. He then traveled to the south of the Yangtze River. 12. Just as Sun Quan proclaimed himself king in Jiankang and was beginning to revere the Buddha's teachings, 13. he established a temple and treated the śramaṇa Kang Senghui with respect in his country. 14. When Senghui first saw Dali, 15. he did not respect him very much. 16. He then used questions and answers, 17. and they came to respect each other. 18. He said, 19. What teacher do you have to be able to do this? 20. Dali said, 21. My teacher is Kṣāntivādi. 22. Therefore I have attained this wonderful understanding. 23. He then penetrated the minds of others. 24. Senghui said, 25. How many people like you and your teacher are there who have sharp wisdom? 26. Are there any who surpass you? 27. Dali said, 28. There are three thousand people like me. 29. As for those who are outstanding and extraordinary, there is only one person. 30. He is called the bhikṣu Siṃha. 31. He secretly received the true Dharma and will succeed my teacher. 32. He is now spreading the teachings in the country of Northern India. 33. Senghui then introduced him to the ruler of Wu, 34. praising his extraordinariness. 35. The ruler of Wu then asked Dali, 36. I am honored to have this land. 37. How long will the country's blessings last? 38. Dharmarakṣa then replied with a verse: 39. Eating in the clear night, Paragraphs: $ 0 3 6 11 14 23 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The wondrous gate of the Vaipulya, 1. The lofty mountain that sages look up to, 2. The great ocean that sūtras and śāstras take as their source. 3. Those who attain it can all go far, 4. Those who lose it, who can avoid being mired in it? 5. The previous discussion says: 6. Not relying on nirvana may make it difficult to attain Buddhahood. 7. Do you want to say that one can become a buddha without relying on the Lotus Sutra and prajñā? 8. Then the Lotus Sutra is the king of all sutras. 9. Prajñā is the mother of all buddhas. 10. Who has seen a child born without a mother? 11. Who has seen a country ruled without a king? 12. The meaning is clear that there is no superiority or inferiority. 13. The previous discussion also says: 14. Why is the place praising merits and virtues 15. Lighter than prajñā and the Lotus Sutra? 16. The principle of adapting to the times changes. 17. One cannot stick to the constant. 18. Only by changing according to what is appropriate can one be sure to preserve harmony. Bian Que prescribes medicine according to the illness. 19. Ban Cuo uses his skills according to the situation. 20. How can cold and warmth not change, or rules and regulations be constant? 21. Moreover, the text composed by searching and understanding differs from the previous meaning. 22. The sutra says: 23. The upper speech is also good, the middle and lower are also good. 24. The adamantine treasure store is complete without deficiency. 25. It also says: 26. Like the best ghee among all medicines. 27. It also says: 28. It is also like the sun rising, emitting a thousand rays of light. 29. It is also said: 30. It is like the myriad streams all returning to the ocean. 31. It is also said: 32. Cultivating this sūtra will enable one to fully possess ten meritorious virtues. 33. The branches flow and create dangers. 34. The lord of the ocean is the king of the hundred valleys. 35. The stars form patterns. 36. The sun god is the lord of the three luminaries. 37. The vajra jewel is the foremost. 38. The ghee medicine is the supreme. 39. The three statements are all good. Paragraphs: $ 0 5 13 18 22 33 #
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Please segment these sentences into coherent paragraphs: 0. For the five crimes with immediate result are called very blameworthy, and yet wrong view is more blameworthy than they. 1. What is the intention? Because they have a limit. For it is said that the four crimes entailing defeat cause rebirth in hell. 2. And schism in the Community also lasts for the aeon in hell. So they have a limit. 3. The limit is known. But there is no limit to wrong view that is fixed in its result. For that is the root of the round, and there is no escape for one who possesses it from becoming.🔽And it misleads those who think they should listen to him. And for 4. When the aeon is destroyed, though a great many are reborn in the Brahmā-world, one who possesses fixed wrong view is not reborn there; he is reborn in the Cakkavāḷa Hell. 5. But why should not the Cakkavāḷa Hell be destroyed? It is destroyed. But they say that even when it is being destroyed he is reborn in space in one place or another. 6. In the fourth, the one called Makkhali was so called because of the words “Do not be slack” . 7. At the mouth of the river: at the place where two rivers meet. This is only a simile. It is also the place where two streams, two waters, the ocean and the salt-bearing sea, the ocean and the river, 8. meet. It is also the place where any two waters meet. They throw in the chaff: they throw in the chaff. Uḍḍeyya: Oḍḍeyya. 9. For people take chaff in a basket, in a bag, in a bamboo tube, or in a bundle of palāsa leaves, in quantities of one, two, or three pots, 10. and having tied it up with a rope round the mouth, they take it to the mouth of the river and tie it there with ropes to stakes driven into both banks. It is that which is referred to here. 11. For if a small fish enters it, it has no chance of escape. By an unfair way: by a way that is not open to him. By a way of expending: by a way of using up. 12. to destruction. Makkhali Moghapurisa: this Makkhali Gosāla is a worthless man. 13. To their destruction. The worthless Makkhali: this is the worthless Makkhali Gosala. He has appeared in the world, it seems, to obstruct the path to heaven and to liberation for the multitude. 14. He has appeared in the world as a human plague. 15. In the fifth and following passages, “in a badly proclaimed Dhamma and Discipline”: the outside sectarians’ doctrine is called “badly proclaimed Dhamma and Discipline.” For there the teacher is not omniscient, the Dhamma is badly proclaimed, and the 16. “One who, being persuaded, practices accordingly”: a pupil who, being persuaded by a teacher, 17. acts in accordance with his word. “He generates much demerit”: the persuader. 18. For when one is inciting a hundred men to kill living beings, etc., then the unwholesome is equal in all of them. 19. for in the case of killing living beings, etc., he who persuades a hundred people to do so incurs demerit equal to that of all of them. Hence it is said: “They all produce much demerit.”🔽“In a well-expounded Dispensation”: well-expounded, well-procla 20. well-taught, in a Dispensation such as this, the Teacher is omniscient, 21. the Dhamma is well-expounded, and the Sangha is practicing the good way. 22. “They all produce much merit”: for the persuader, on seeing bhikkhus entering the village for alms, persuades householders to give rice gruel, meals, etc., 23. and he incurs merit equal to that of all the donors. Hence it is said: “They all produce much merit.” 24. “The donor should know moderation”: the person who gives should know the proper measure, he should give in moderation,🔽he should not give in excess of what is proper. 25. “He should give a little”: he should not give nothing at all, but he should give a little, in moderation, according to his means. 26. Why? For even if one were to give more than the requisite amount, there would be no more than the requisite amount of human perfection, divine perfection,🔽or perfection of Nibbāna. But there is no such thing as a recipient who knows the requisite amo 27. But whatever he gets he should take, for the taking of more is the root of his having to look after a wife and children, 28. and so on. 29. A recipient should know the requisite amount: the recipient person should know the measure. How? 30. For he should know the donor’s measure, the measure of the gift, and his own measure. 31. If the gift is abundant but the donor is willing to give only a little, then he should take only a little, in accordance with the donor’s measure. 32. The gift is small, but the giver wants to give much. He should take only a small amount, in accordance with the gift. 33. The gift is large, and the giver wants to give much. He should take a proper amount, after considering his own strength. 34. For by taking only a proper amount, he fulfills the state of being easily filled, which is a part of the practice of fewness of wishes. He obtains gain that has not yet arisen, 35. and the gain that has arisen becomes stable. The faithless become faithful, and the faithful increase in faith. 36. He becomes an eye for the multitude, and he makes the true Dhamma last long.🔽Here are the relevant stories: In the Rājagaha country, it seems, there was a young bhikkhu at the Kuṭimhārāma. 37. He had taken a clay bowl to a certain worker’s house in the village to get food during a famine. 38. And he got only clay gruel there. One day he saw a visitor there and gave him his own portion of gruel. 39. and took the rice and curry. When asked why, he told the reason. Paragraphs: $ 0 4 7 15 19 24 26 29 36 #
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Please segment these sentences into coherent paragraphs: 0. In the meantime, I will be called the god of the forest of Sara. 1. The body is fragrant and colorful. 2. Then he spoke to the bears, tigers, monkeys, and lions, and they all circled. 3. Then, at the time of the full moon, he went to his mother. 4. I am the supreme. 5. It is not high. 6. The king of the wild animals. 7. The Buddha said, I am a beggar. 8. said the mother. 9. O daughter! 10. Wash them with the water of valid cognition. 11. If you live in a low state, you will be happy. 12. I will be victorious because of my skin. 13. If you stay together for a long time, you will surely be a mass. 14. This is the meaning of the words. 15. It is not to give up pride. 16. Then he went back to the assembly of the animals and called out, Where are you? 17. The lions roar was a thunderous one. 18. He then gathered the hairs of all the animals and mixed them with the hairs of the animals. 19. The gods then spoke in verse. 20. The mind does not move by force. 21. The skin is the cause of pride. 22. They are always unhappy. 23. Since it is free of feces, it is the body of a fox. 24. The result of happiness is accomplishment. 25. They do not go because they have no desire. 26. The philosophy is the cause of pride. 27. They will be like foxes, crushed into ashes. 28. The seventh is to be free from pride in your own view. 29. In the land of Kosala, 30. There was a monk named Yeshua. 31. The six collections of the meditative absorptions are free from the movement of the winds, the elements, and the elements. Thus, the meditator will be able to attain five hundred years. 32. Then the king of the wheel-turning, Jampaila, spoke. 33. Monk, look at your mind. 34. The six perfections of wisdom. 35. Do not remain in this state alone, but meditate on it. 36. The path of the path of cessation is abandoned. 37. This is because the former conception is not present, and the latter is again refuted. 38. The gods lived long. 39. Then he was born as King of the Land of Bodhgaya. Paragraphs: $ 0 7 16 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. “Blessed One, I have heard it.” 1. “Sudatta, have you heard it?” 2. “Sugata, I have heard it.” 3. “Sudatta, what do you think about that?” 4. “Blessed One, it is just as you know it.” 5. “Sugata, it is just as you know it.”🔽“Sudatta, you say, ‘Blessed One, it is just as you know it. 6. Sugata, it is just as you know it.’ That is not the time. 7. This is not the occasion. 8. If you remember it, you should say, ‘I remember it.’ 9. If you do not remember it, you should say, ‘I do not remember it.’ 10. “Blessed One, I do not remember it.” 11. “Sugata, I do not remember it.” 12. At that time, the venerable Rāhula was standing behind the Blessed One, holding a fan of peacock feathers to fan him. 13. Then the venerable Rāhula said to the Blessed One, 14. “Lord, the nun Bhadrā has come to where the Blessed One is. 15. She has bowed her head at the Blessed One’s two feet 16. and is sitting to one side. 17. Sitting to one side, the nun Bhadrā said this to the Blessed One: 18. ‘Lord, it is not fitting or proper that the noble Pūrṇa Maitrāyaniputra should commit a non-celibate act with me and then be defeated.’ 19. The monks Maitrāyaṇīputra and Śāriputra said, “Blessed One, it is so. 20. Sugata, it is so. 21. We also know exactly what our sister said.” 22. “Venerable, then what is the wound of the venerable Rāhula?” 23. “Rāhula, I will ask you a question. Answer it as best you can. 24. Rāhula, if the nun Maitrāyaṇī comes here, 25. she will bow her head at my two feet and sit to one side. 26. “Then, sitting together with the bhikṣuṇī Mitra, I said to her, ‘Noble lady, it is not fitting that you should say that the noble Rāhula has committed an offense entailing expulsion by engaging in impure conduct with you.’ 27. “Then the bhikṣus Mitra and Pṛthivī said, ‘Bhagavān, it is so! 28. Sugata, it is so!🔽We also know exactly what our sister has said.’🔽“I asked you, ‘What do you think, Rāhula? 29. What would you say if I were to ask you whether you remember something?’ 30. “ ‘Bhagavān, if I were to remember something, I would say that I remember it. 31. If I were not to remember something, I would say that I do not remember it.’🔽“ ‘ 32. “You ignorant man, if you can attain that goal, why can’t the monk Girikaṇṭaka, who is pure and has no faults?” 33. Then the Blessed One said to the monks, 34. “Monks, you should remember the monk Girikaṇṭaka as being mindful. 35. The nun Bhadrā should be expelled because she admitted it herself. 36. As for the monks Bhadra and Upabhadra, what did you see? 37. How did you see it? 38. Where did you see it? 39. The two of you should explain well and thoroughly why you went there and what you saw. Paragraphs: $ 0 12 18 22 26 32 33 #
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Please segment these sentences into coherent paragraphs: 0. Homage to Bodhisattva Mahāsthāmaprāpta 1. Homage to Bodhisattva Boundless Body 2. Homage to Bodhisattva Avalokitêśvara And again, I take refuge in the Buddhas, Dharma, and Saṅgha throughout the ten directions and the entire Dharma realm. 3. May they, with the power of compassion, universally protect and cover us. 4. May those who have made such vows as I have, fulfill their bodhisattva vows. 5. Next, make the vow for the ear faculty. Next, make the vow for the ear faculty. Again, may the great assembly of practitioners in this Dharma assembly, 6. And may it extend to all sentient beings in the ten directions, the four forms of birth, and the six realms, 7. From this day forth until we attain enlightenment. 8. May the ears always not hear the sounds of crying, sorrow, suffering, and lamentation. 9. They do not hear the sounds of suffering in the Avīci Hell.🔽They do not hear the sounds of the boiling cauldrons and kettles. 10. They do not hear the sounds of the swords and knives cutting and slicing on the mountain of swords and trees of swords. 11. They do not hear the sounds of the immeasurable suffering in the eighteen hells. 12. Moreover, from this day forth, may their ears always not hear the sounds of hungry ghosts who are hungry and thirsty, tormented, and unable to find food. 13. They do not hear the sounds of hungry ghosts moving, the joints burning, and the sounds of five hundred carts. 14. Moreover, from this day forth, may their ears always not hear the sounds of the suffering of animals with bodies as large as five hundred yojanas, being eaten by small insects. 15. They do not hear the sounds of the suffering of being born as a donkey, horse, or ox due to not repaying debts, always carrying heavy loads, and being beaten with whips and sticks. 16. Their ears always do not hear the sounds of the eight sufferings such as the separation of loved ones and the coming together of those one dislikes. 17. They do not hear the sounds of the suffering of the four hundred and four diseases. 18. They do not hear any evil and unwholesome sounds. 19. Do not hear the sounds of bells, chimes, conch shells, drums, lutes, harps, or the jingling of jade pendants that confuse the mind. 20. May all sentient beings from this day forth, 21. always hear the eight kinds of sounds of the Buddhas teaching the Dharma with their voices. 22. Always hear the sounds of impermanence, suffering, emptiness, and no-self. 23. Always hear the sounds of the eighty-four thousand pāramitās. 24. Always hear the sounds of the provisional names of all dharmas having no nature. 25. Always hear the sound of the Buddhas teaching the Dharma with a single voice, each person understanding differently. 26. Always hear the sound of all sentient beings having Buddha-nature, the Dharma-body eternally abiding and not perishing. 27. Always hear the sound of the bodhisattvas of the ten grounds cultivating and progressing in forbearance. 28. Always hear the sound of attaining birthlessness, well entering the Buddha's wisdom, and leaving the three realms. 29. Always hear the sound of the bodhisattvas of the Dharma-body contemplating the true and the conventional in the flowing water of the Dharma, each thought replete with myriad practices. 30. Always hear the sound of the pratyekabuddhas and arhats of the ten directions attaining the four fruits. 31. Always hear the sound of Indra teaching prajñā to the devas. 32. Always hearing the sound of the bodhisattvas in the tenth stage expounding the Dharma in the Tuṣita Palace, the practices of the stage of nonretrogression. 33. Always hearing the sound of the convergence of myriad wholesome deeds leading to Buddhahood. 34. Always hearing the sound of all Buddhas praising all sentient beings who are able to practice the ten wholesome deeds with joy. 35. May all sentient beings always hear the sound of all Buddhas praising them, saying, This person will soon attain Buddhahood. 36. Having already made the vow for the ear faculty, 37. Together, with utmost sincerity, we prostrate with our five limbs touching the ground. 38. Once again, we take refuge in the great compassionate father of the world. 39. Namo Maitreya Buddha, Namo Shakyamuni Buddha, Namo Subhakarman Buddha, Namo Amogha Buddha, Namo Mahadana Buddha, Namo Yashovirya Buddha, Namo Lakshanasamuccaya Buddha, Namo Yashovati Buddha, Namo Lokasvamin Buddha, Namo Gunasagara Buddha, Namo Mohama Paragraphs: $ 0 2 5 8 12 14 20 36 #
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Please segment these sentences into coherent paragraphs: 0. Recite the mantra 10,000 times. 1. Then make vast offerings. 2. By the next morning, the maiden will come. 3. Use blood as argha to make her delighted. 4. They will become servants and provide five gold coins per day. 5. And the finest food and drink. 6. Their lifespan will be five hundred years. 7. Such are the methods for accomplishing the eight great Kṛtyāni goddesses.🔽Next, the method for subduing all the servants and followers of the great Maṇḍala King Vajrapāṇi is as follows: The mantra says: 8. Oṃ ra hu ra hu mahā-jītkaraṇa-nairṛta oṃ hu hu hu hu hu gṛhṇa maṃ sa siddhi-vardhini bhaya-cāriṇa svāhā. The practitioner, at the time of night, 9. Taking eight ounces of black sheep meat to the charnel ground, 10. Recite the mantra eight hundred times to empower the meat. 11. Then, with the eyes, gaze in the four directions. 12. Shout out loud, saying, I now sell meat. 13. At that time, the Bhūta woman residing in the Śītavana charnel ground 14. transformed her body into a brāhman. 15. She said to the reciter, 16. You great being, selling flesh, what do you want? 17. The reciter said, I want gold. 18. The woman gave him eight ounces of gold. 19. He immediately took the gold and the flesh. 20. The woman did not give the flesh, violating Vajrapāṇi's order. 21. The woman then died. 22. At that time, there was Maheśvara, 23. surrounded by countless koṭīs of celestial beings. 24. There were also countless celestial women, nāgas, kiṃnaras, and mahoragas in the great assembly. 25. At that time, Maheśvara 26. immediately rose from his seat and prostrated with his whole body. 27. He bowed at the feet of Vajrapāṇi, the great wrathful lord, 28. circumambulated him three times to the right, and said to the bodhisattva, 29. Please also tell me how to subdue all the Bhūtas in the three realms, 30. as well as the celestial beings, nāgas, yakṣas, and humans, 31. causing them to experience great fear and eliminating all demonic obstacles. 32. Able to kill all the stars, planets, and vetāḍas. 33. Accomplishing the secret maṇḍala Dharma. 34. At that time Mañjuśrī Bodhisattva praised, saying: 35. Excellent, excellent! Great Lord!🔽You are able to benefit all sentient beings in the world of Jambudvīpa 36. In the future Dharma-ending age, 37. And ask the Bodhisattva to subdue the evil bhūtas of the three realms, 38. The devas, nāgas, yakṣas, kiṃnaras, and others, 39. And accomplish the secret great maṇḍala Dharma. Paragraphs: $ 0 7 18 22 25 34 #
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Please segment these sentences into coherent paragraphs: 0. It is taught that everywhere 1. is the record, the main point, 2. the path, the road, 3. the illumination, the brightness. 4. One is not changed by the four seasons. 5. One can control the universe and the earth, 6. making it high and low. 7. Only then is it called the fundamental style of a monk. 8. Is there anyone who can make use of it now? 9. If there is, come out. 10. A monk asked: 11. Is there anyone who does not go through the universe? 12. The master said: Yes. 13. I wonder what they will accomplish. 14. The master said: 15. Soaring beyond the three realms, 16. Not falling into existence or nonexistence. 17. Q: What is the matter under the patched robe? 18. The master said: 19. A poor man with a bright red face. 20. Q: Please ask the master for skillful means. 21. Point to the wondrous and intimate phrase to see. 22. The master said: 23. The wooden woman threads the needle, the mountain colors are fresh. 24. The stone man pulls the thread, the ocean clouds arise. 25. Q: With no obstructions in front, 26. Why can't one speak? 27. The master said: 28. All day long without speaking, 29. The murmuring words are renewed. 30. So it is, one has already roared like a lion. 31. The master said: 32. No need for the howling of a fox. 33. The monk shouted. 34. The master said: Just so. 35. The monk hesitated. 36. The master then shouted. 37. The monk bowed. 38. The master said: 39. A defeated general is not executed. Paragraphs: $ 0 10 17 25 31 #
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Please segment these sentences into coherent paragraphs: 0. The mind that is pursued by the seeds of views 1. Later becomes the mind element. 2. It becomes perfected through the power of being cultivated by the conditions of the previous causes. 3. Within this later mind, 4. There are the seeds of ignorance and the element of ignorance.🔽The mind that is pursued by the seeds of these two 5. And the dharma element that it takes as its object, 6. Because of being born from the conceptualization that arises in dependence on the bad teachings of the Dharma and Vinaya of the past, take the view of the transitory collection as their basis.🔽They come together to form the later elements. 7. It is precisely because of the dominant power of this element 8. It gives rise to innate views of self and aggregates. 9. In the well-taught Dharma and Vinaya, 10. it also manifests and acts as an obstruction. 11. Moreover, this view manifests in six ways due to two kinds of characteristics. 12. First, due to the world; 13. second, due to pride. 14. As for due to the world,🔽it refers to whether I existed in the past or not, 15. whether I was nonexistent in the past, 16. and so on, as should be known in detail. 17. As for due to pride, 18. it refers to whether I am superior, 19. and so on, in detail. 20. They do not know or see all of this as it really is. 21. Due to this cause and condition, they give rise to wrong views that do not accord with the correct principle. 22. Moreover, there are three stages of clarity: 23. Listening to the sounds of others and proper attention, 24. is the first stage of clarity. 25. Having already been able to enter the correct nature and be born, 26. is the second stage of clarity. 27. The mind is well liberated and attains the fruit of arhatship, 28. is the third stage of clarity. 29. As for the stage of ignorance, there are also two kinds. 30. The first is prior. 31. The second is posterior. 32. The stage of latent tendencies is prior. 33. The stage of the afflictions is posterior. 34. Moreover, there are differences in terms of being eliminated by seeing and cultivation. 35. One should know that this is called the second distinction. 36. Well-expounded teachings are called arising. 37. Relying on wrong teachings. 38. In order to show the faults of badly-expounded teachings. 39. One has one's own explanations. Paragraphs: $ 0 3 9 14 22 29 36 #
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Please segment these sentences into coherent paragraphs: 0. Then, after showing the ritual, they will live in the right state and, according to their vision, they will practice generosity, such as giving to a man who is a magician. 1. In this way, one enters the perfection of wisdom by meditating on the ultimate bodhicitta, which is inseparable from emptiness and compassion, which is not something that can be taught by others. 2. They will be described as doing it. 3. Therefore, the six perfections are also given. 4. The noble ones are taught by the unimpeded. 5. The six perfections are also generosity. 6. They are not afraid of the Dharma. 7. One, two, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, th 8. Do not dwell on what you have to do. 9. The three kinds of discipline have already been explained and will be explained. 10. Patience is the three kinds of mind that is certain about the Dharma, that is, that which is accepted as suffering, and that which is harmed by it. 11. Diligence is like that in the division of weapons, virtue, and commitment to the welfare of sentient beings. 12. Meditation is the practice of bringing about the good qualities, the welfare of sentient beings, the antidotes to afflictions, and the happiness of the mind. 13. The qualities are the knowledge, the noble ones, the gods, the Brahmans, and so forth. 14. The Buddha said, I have no idea. 15. All phenomena are called the gateways to concentration. 16. The noble abode is characterized by freedom from the afflictions, and it is thus free. 17. The abode of the gods is the abode of the meditative stabilization, which is the mind that is controlled by it. 18. Happiness is the result of meditation, because it is harmless and brings happiness. 19. Wisdom is the three kinds of wisdom that distinguishes the relative, the ultimate, and the ultimate. 20. The supreme support is based on the mind of awakening. 21. The end of things. 22. They are the highest and highest skill in means, and they are the highest skill in means, and they are the highest skill in means, and they are the highest skill in means, and they are the highest skill in means, and they are the highest skill in mea 23. The supreme perfection is the defining characteristic of the individual perfections, such as giving, and so forth, from the perfect dedication to perfect enlightenment, and from the perfect accomplishment of the supreme purity, which is free from the 24. The bodhisattva who gives is not happy with wealth because he is not dependent on it. 25. This is the nature of giving, because it is the greatness of mind. 26. The Buddha said, I have no idea. 27. My body is as good as I want. 28. Do not think of others, for all these omniscient ones are your own. 29. I have no pride in myself. 30. This is how bodhisattvas dedicate themselves to great generosity. 31. Therefore, I have completely eliminated all faults. 32. All those who seek the welfare of awakening will be granted in their lifetime. 33. I will not be a lotus to save the world. 34. How could this unconditioned existence arise from karma? 35. The king said to him, What is the meaning of this statement in the Kings Jewel Garland? 36. The seven steps are also included in the time of the seven steps. 37. He is the one who has the mind of giving away all that he has stolen. 38. The bodhisattvas are like the sky. 39. It is the source of immeasurable rivers of merit. Paragraphs: $ 0 4 8 14 20 24 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Here, the array of all Bodhisattvas🔽or others is surpassed by the array of the Tathagata's blessing.🔽The words are to be connected in this way. 1. It is said that the array of the Tathagata's blessing is superior to all other arrays because it appears in that way by the power of the Tathagata's blessing alone. 2. The perfection of the place is due to its superiority to all other places. 3. What is the path to be traversed in that perfect place? 4. The path of the great memory, understanding, and resolve is said to be the means of going. 5. The path of going is the path of going to that place. 6. Since they definitely emerge through these mindfulnesses, etc., the mindfulnesses, etc. are the definite emergence. 7. The great possession is the wisdom arisen from hearing, 8. because, having heard, one expresses the meaning without error. 9. The great intelligence is the wisdom arisen from contemplation, 10. because one definitely obtains it through the rational ascertainment of what one has heard. 11. The great thought is the wisdom arisen from meditation, 12. because one realizes reality through the power of meditation. 13. The greatness of the mindfulnesses, etc. is the result of the great thought, because it arises from the objective support of the great thought, and because it is included in that. 14. Thus, having the perfect path, 15. The path is the vehicle for going on that path. 16. Thus, it is said that “great serenity and insight are the vehicle.” 17. Serenity is meditative concentration. 18. Insight is wisdom. 19. Those two are the vehicle because they are the means for going there. 20. Greatness is as before.🔽Since the door is necessary for entering there, 21. immediately after that, the perfection of the door is presented. 22. It is said that “the great door of liberation is entry into emptiness, signlessness, and wishlessness.” 23. A door is a doorway.🔽Liberation is freedom. 24. Nirvana is the goal. 25. Emptiness, etc. are the doors of liberation. 26. Emptiness is the selflessness of phenomena. 27. It is the non-existence of imagined phenomena. 28. The samadhi that has that as its object is the door of liberation called emptiness. 29. Signs are form, sound, smell, taste, and the tangible, and male and female, birth and death. 30. The absence of those signs is signlessness. 31. Moreover, that is nirvana, 32. because it is the nature of the elimination of all signs. 33. The samadhi that has that as its object is the door of liberation called signlessness.🔽Wish is a vow, 34. that is, a desire. 35. One does not wish for the three realms to be suffering. 36. It is wishless because it is not associated with wishes. 37. The concentration that focuses on that is the wishless gate of liberation. 38. The phrase “because they engage those” should be applied to each of the three gates of liberation. 39. Because they engage those. Paragraphs: $ 0 3 7 14 20 23 33 #
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Please segment these sentences into coherent paragraphs: 0. are for splitting, that is, for making incisions, and for cutting, that is, for dividing into pieces. 1. The snake’s mouth, half a finger, the ear, 2. and the nose are for cutting. 3. The thorn called the snake’s mouth is the tip of the thorn. The part of the thorn that is the fruit is half an inch long. It is found in the nose and ears. 4. The needle called “snake’s mouth” has a tip, and the side of the needle’s head is half a fingerbreadth. It is used to cut off a boil or carbuncle on the nose or ear.🔽The “smooth probe” is used to search for wounds. 5. The head is like a horse’s mane. 6. The one who searches for and examines all wounds is called a “wound searcher.” 7. It is used in the context of searching for the depth and cavity of a wound that has gone far. 8. It is smooth, without roughness, and is examined and measured by worms called “horse mane” that resemble the head of a gundapa. 9. Other than that, the needle is like a needle tip. 10. The “holed tip” is used for piercing. 11. The second kind of needle, which is different from the former, is like the point of a needle. 12. The sharp point with a hole or eye is used for piercing and lancing. 13. The one like a green leaf is used for piercing. 14. As for the one like a green leaf, the lancet with a shape like a green leaf is used for piercing. 15. It is used for the function of opening a channel. 16. The one like a shari bird’s beak is for the arrow hole. 17. The one like a mouth is the three-pointed one for drawing blood. 18. As for the one like a shari bird’s beak, the lancet is like the beak of a shari bird. The arrow hole is like a mouth. The three-pointed one or the one like a gathered paint brush is used for drawing blood. It is used for the treatment of diseases tha 19. The one like a tip of a reed is the one like an ati bird’s beak. 20. The one with a two-finger-width fruit is for drawing blood.🔽As for the one like a tip of a reed, the lancet is like the beak of an ati bird. The one with a two-finger-width fruit is used for drawing blood. It is used for the treatment of diseases tha 21. The two types of abscesses are called “needle-like” and “like the beak of an atī bird.” 22. They are applied to the disease of bleeding. 23. The second is the abscesses. 24. The tip is two fingerbreadths in size. 25. Such teeth are called “turned inward.” 26. The abscess is like a crescent moon. 27. It is two and a half fingerbreadths in size. 28. The two are similar in shape, so they are called “like that.” 29. The difference is that the teeth are turned inward, and the bleeding is applied as before. 30. The abscess of the needle-like one is like a crescent moon. 31. It is like a half-moon and is two and a half fingerbreadths in size. 32. The tip is like a grain. 33. It is two and a half fingerbreadths in size. It is applied to the disease of the intestines. 34. 🔽🔽 35. Like a needle point, it is one and a half fingerbreadths long, and is used for treating channels and stomach disorders. 36. The height of the scalpel is like the handle of an axe. 37. The needle point is half a fingerbreadth. 38. The handle is pointed upward. 39. It is inserted into the channels located on the bones. Paragraphs: $ 1 4 10 17 21 35 #
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Please segment these sentences into coherent paragraphs: 0. It is said that the power of the conception of omniscience is impure. 1. It depends on it. 2. Therefore, there are two types of concepts. 3. Since all phenomena are not produced, and since they are not separate from the pure and impure, and so on, in the same taste, the yogin should not make this conception. 4. How? 5. The last two are exists and no. 6. The pure and impure. 7. This is the end. 8. Therefore, the two extremes are eliminated. 9. They do not live in the middle of the wise. 10. This is the same as the following statement. 11. The rest will be explained in the same way. 12. The following two lines are used. 13. The above is a summary of the above. 14. They are to be taken as their own. 15. The first verse of this chapter describes the causes of the entrance into the expanse of nonconceptual causes. 16. The second is the benefits. 17. This is the Dharma of the Victorious One. 18. If you do not think, 19. This is the meaning of the phrase the mind is focused on nonconceptuality after hearing the teaching that is based on nonconceptuality. 20. The difficulty of the path of concepts is beyond. 21. This is the application of the four characteristics to the complete elimination of conceptual concepts of intrinsic existence. 22. Gradually, you will attain nonconceptuality. 23. This is the expression that means that the yogin gradually enters the transcendent state of nonconceptual wisdom. 24. Or, Step by step. 25. The difficulty of the path of concepts is overcome. 26. This is the same as the following. 27. This is the entry into the expanse of nonconceptuality. 28. The term that is, the cause of attaining nonconceptual wisdom. 29. The word peaceful is used because it is free from all elaborations. 30. All these are called nonconceptual bliss. 31. The name "meg-yo" is because it is not broken. 32. This is because it is superior to the happiness of the world and beyond. 33. The word powerful means that it manifests whatever it desires and for as long as it lasts. 34. The equality of the two is called the equality of the two. 35. It is not equal to the other. 36. Since they are the same for all buddhas and bodhisattvas, they are equal. 37. Since they are not the same as the śrāvakas and so forth, they are not equal. 38. The equality of all phenomena is achieved by realizing that all phenomena are equal. 39. There is no other happiness that is equal to that. Paragraphs: $ 0 15 18 21 27 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. There is what is accepted and what is not accepted. 1. Because it is the meaning that is disputed. 2. The Nyāyamukha says: 3. Using the nature of what is to be established, 4. This is called the thesis. 5. This treatise also says: 6. Following one's own pleasure, the nature of what is to be established, 7. This is called the thesis. 8. Because the reason and two examples 9. Establish this thesis, 10. They become the means of establishing. 11. If this treatise now says that the many words of the reason and example are called the means of establishing, 12. Not only does the meaning contradict the ancient masters, 13. The text also contradicts itself. 14. It ends up being contradictory. 15. [Skt. Dignāga] 16. [Skt. Indra] 17. The two meanings are the same. 18. Having received from the former sages to be the later treatise, 19. The text does not contradict the ancients. 20. Raising the thesis as the means, etc. 21. The meaning is different from the former teacher.🔽Taking the reason and example that are equal to the means of establishing, 22. Therefore, in the means of establishing, the thesis, etc. are raised. 23. Question: If the thesis is what is to be established, 24. The eight meanings in the verse 25. Do not exhaustively include all phenomena. 26. Answer: It follows the eight that are accomplished. 27. It is precisely the thesis, therefore. 28. Moreover, what is established by the thesis. 29. It follows within what is able to establish. 30. It is clarified in the next section. 31. Because it is what is to be accomplished. 32. The included phenomena are also exhausted. 33. Moreover, within the observation of meaning. 34. All that exists. 35. Is called inference. 36. Without raising its thesis, on what is it observed? 37. Therefore, the thesis is raised now. 38. It manifests all that exists.🔽The essence of what is able to establish. 39. Question: The establishment has the meaning of words and knowledge. Paragraphs: $ 0 2 6 11 15 18 23 38 #
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Please segment these sentences into coherent paragraphs: 0. I now only use the one Dharma that I have realized. 1. To awaken those sentient beings, the harm will naturally be removed. 2. Having thought like this, 3. he then explains the method of instruction in sequence. 4. Brahma Heaven, 5. this is called the second reason for calling the Buddha by the name of Buddha due to the meaning of enlightenment. 6. Brahma Heaven, 7. what is called the third enlightened Dharma? 8. This is in order to manifest the characteristics of what has not yet been done in the future. 9. Just like past events, 10. there were such places, such parents, 11. and even such names and surnames, etc. 12. Because there is such existence, 13. what is called the existence of the future? 14. Because it only has the characteristics of words and phrases. 15. If there are words and phrases, then it is complete with conditioned activities. 16. The Tathagata has realized them, 17. therefore it is said that the existence of the future is complete. 18. then it becomes an obstruction. 19. You should not create such twelve links of dependent origination in it. 20. Those links of dependent origination are the discriminated dharmas. 21. The Tathagata has realized them and explained them to others, Brahma Heaven. 22. This is the third reason for calling him Buddha due to the realization of the Dharma. 23. What is meant by present events? 24. It refers to speaking of the present form. 25. Because it manifests the past and future. 26. How is it spoken of as the present world? 27. This present world cannot be seen. 28. Why cannot it be seen? 29. It is said that in this place there are only names. 30. This is form. 31. Because it cannot be seen, it is also called seeing. 32. What is meant by seeing? 33. Because seeing is non-seeing. 34. For this reason, this present world 35. has no boundary that can be seen. 36. What is called a name also cannot be seen. 37. Because there are no suffering sentient beings, it is also non-existent. 38. Why is it non-existent? 39. In this, there is only counting. Paragraphs: $ 0 4 7 13 23 34 #
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Please segment these sentences into coherent paragraphs: 0. Cutting and harming his mother. 1. It is like when a father dies, he must become an ox or sheep and hold a knife to kill it. 2. That is his father. 3. The minds of all sentient beings are then inverted. 4. The one who eats meat is eating his father's flesh. 5. The one who gnaws the bones is gnawing his father's bones. 6. The one who drinks the meat juice is drinking his father's blood. 7. Good sons. 8. All sentient beings who have a sense of shame should not eat meat. 9. Although one may have eaten meat in the past, if one is able to confess and give rise to deep regret, 10. and also give rise to the mind of supreme, perfect enlightenment, 11. Bodhisattva Kāśyapa addressed the Buddha, saying: 12. World-Honored One, I only pray that the Tathāgata will explain to me 13. where those who break the precepts fall into in the hells. 14. The Buddha told Kāśyapa: 15. Those who break the precepts fall into the hungry ghost hells. 16. Among them, the hungry ghosts are five hundred yojanas tall. 17. Their throats are like needles. 18. His head is like Mount Tai. 19. His hands are like dragon claws. 20. He eats 3,000 in the morning and 800 in the evening. 21. With one call, 30,000 are driven. 22. Those who break the precepts enter this hell and receive great suffering. 23. Leaving this hell, they circle Mount Tai, which is like red in color. 24. Those who break the precepts lean their backs against it. 25. Their flesh dries up, rots, and they receive great suffering. 26. Leaving this suffering, they transform and receive again. 27. Good sons. 28. If one has finished the vegetarian meal, 29. or wraps the vegetarian food to give to parents, siblings, rulers, ministers, teachers, friends, and acquaintances, 30. in the future they will fall into the iron wheel hell. 31. Copper melts and pours into their mouths from the left armpit to the right side. 32. If one receives the vegetarian meal, it is also like this. 33. The Buddha said. 34. Those who eat chicken meat will fall into hell. 35. Three people share, each paying half, and they enter hell together. 36. Bodhisattva Kāśyapa addressed the Buddha, saying. 37. World-Honored One, it is truly as the Sage teaches, it is truly as the Sage teaches. 38. Bodhisattva Kāśyapa addressed the Buddha, saying: 39. World-Honored One, I only pray that the Tathāgata will explain it for me. Paragraphs: $ 0 11 14 27 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Third, if suffering can benefit, the bodhisattva allows them to experience it, because only then can they ultimately be freed from suffering. 1. It is like parents teaching their child and entrusting them to a strict teacher for discipline. Such secret benefits are not known to ordinary people. 2. The third, resolutely protecting, has two parts: 3. First, directly clarifying; second, questioning and explaining. 4. The question means: 5. Why not abandon it? 6. What is meant by not being empty? 7. The explanation has two meanings: 8. First, it is different from the Lesser Vehicle, because it is not done for oneself. 9. Second, Also not for... clarifies that it is different from ordinary beings who are attached to desires. 10. The text has three parts: 11. First, directly clarifying not seeking; 12. Second, questioning and explaining the reason; 13. The reason for not seeking is seeing the many faults. 14. In the text, the essence is suffering, and it can also produce suffering. It obstructs heavenly bliss, let alone the great enlightenment where delusions and habits are both extinguished. 15. Now, saying that sexual desire is precisely the Way, one must skillfully understand the meaning. 16. The third, from The bodhisattva is like this, concludes the previous meaning. 17. The second has two more thoughts, clarifying the mind of turning towards. 18. It is divided into two parts: 19. The first thought is to cause them to obtain happiness, and the latter thought is to protect them with one's body. 20. Now, the first. 21. Riding on the previous desire for suffering, therefore causing them to obtain happiness. 22. The text has ten sentences, the first is general, the rest are specific. 23. Among the specific, the first eight are nirvāṇa, and the last one is bodhi. 24. Among nirvāṇa, the first is abiding in nirvāṇa and being able to establish great matters, which is called benefit; 25. The second is extinguishing the mental activities; 26. The third is realizing the unconditioned; 27. The fourth is without subject and object; 28. The fifth is that characteristics cannot change it; 29. The sixth is vast and immeasurable; 30. The seventh is that the true nature of birth and death is precisely nirvāṇa, therefore there is nothing to abandon. Wisdom merges with true reality, therefore it does not regress; 31. The eighth is obtained once and forever, eternally still and not extinguished. 32. According to the Explanation of the Joints Sūtra, there are five kinds of happiness: 33. The first is the happiness of leaving the home life, because it frees one from the difficulties of the home life; 34. Second, the joy of detachment, because one has severed desires and attained the first dhyāna; 35. Third, the joy of tranquility, with the second dhyāna as the foremost, because discursive thoughts and examination have ceased; 36. Fourth, the joy of enlightenment, because one realizes the truth of dharmas as they are; 37. Fifth, the joy of nirvāṇa, because one rests in cessation and enters nirvāṇa without remainder. 38. Those are common to humans and gods, but now only the ultimate is mentioned. The reconciliation can be understood. 39. In the second, protecting and guarding, first showing the path of peace and security to enable them to attain enlightenment is called knowing the true meaning; Paragraphs: $ 2 10 18 32 39 #
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Please segment these sentences into coherent paragraphs: 0. They belong to the twenty-four categories, so they are not separate numbers. 1. Third, the Nirvana Sutra does not count the self, 2. which is probably because it is a brief explanation. 3. Question: Some people say: 4. The spirit is subdued and becomes dark, 5. and when the spirit arises, it becomes enlightened. 6. What is the meaning of this? 7. Answer: If that is so, then there are not twenty-five categories. 8. Now, what is called dark 9. is the basis of the twenty-four categories, so it is called the fundamental nature of the world. 10. The twenty-four categories are all due to the existence of darkness. 11. The pure enlightened aspect 12. The old explanation says there are two kinds of enlightenment: 13. one is defiled and the other is pure. 14. There are four within purity: 15. The first is merit, 16. which refers to killing living beings to make offerings to the gods.🔽The second is wisdom, 17. which refers to the knowledge of the twenty-five categories. 18. Third, non-attachment. 19. Refers to the four dhyanas. 20. Fourth, mastery. 21. Refers to the five supernatural powers. 22. The contemplation of impurity also has four, 23. Which are the opposite of the above four. 24. Namely, sin, delusion, attachment to desire, and lack of mastery. 25. Now, in order to clarify good dharmas, only purity is mentioned, not impurity. 26. Therefore, it is called a division. 27. According to the Sutra of the Seventy Golden [Questions], 28. The truth of contemplation has eight parts. 29. Then, the four parts are called joy, 30. And the four parts are called delusion and darkness. 31. The four parts of joy are as explained above. 32. They have already been presented in the treatise of Kapila. 33. The opposite of these four parts is delusion and darkness. 34. The second teacher, the disciples of Uluka, also transforms the world with the Three Jewels. 35. Uluka is the Buddha Jewel. 36. The disciples are the Sangha Jewel. 37. The scriptures of Vaisheṣhika are the Dharma Jewel. 38. Vaisheṣhika means different and superior theory. 39. It is called different because it is different from the Sangha's Dharma. Paragraphs: $ 3 7 12 22 27 34 #
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Please segment these sentences into coherent paragraphs: 0. A renunciant's body and speech should be in accord. If they are not in accord, then one is not a renunciant. 1. I have abandoned my parents, brothers, wife, children, relatives, friends, and acquaintances, and left the household life to cultivate the Way. This is precisely the time to cultivate wholesome thoughts, not the time to cultivate unwholesome thoughts 2. It is like a person who enters the ocean seeking treasures, but instead of taking real treasures, he takes quartz. 3. It is also like a person who abandons wonderful music and plays in filth.🔽It is like abandoning a precious woman and having relations with a maid. 4. It is like abandoning golden utensils and using earthenware bowls.🔽It is like abandoning nectar and taking poisonous medicine. 5. It is like abandoning one's relatives and good doctors, and following an evil doctor to seek and take medicine. 6. I am also like this, abandoning the great teacher, the Tathagata, the World-Honored One, the sweet nectar of the Dharma, and instead following the various evil thoughts of Mara, the enemy. 7. The human body is difficult to obtain, like the udumbara flower, and I have now obtained it; 8. The Tathagata is difficult to encounter, more so than the udumbara flower, and I have now encountered him; 9. The pure Dharma treasure is difficult to see and hear, and I have now heard it. 10. It is like a blind turtle encountering a floating wooden yoke. 11. Human life does not linger, passing by faster than a mountain stream. Even if I exist today, it is difficult to be assured of tomorrow. How can I indulge my mind and allow it to dwell in evil dharmas? 12. Youthful appearance does not linger, like a galloping horse. How can I rely on it and give rise to arrogance? 13. It is like an evil ghost seeking people's faults. The four great ghosts are also like this. They always come to seek my faults. How can I allow evil thoughts to arise? 14. It is like an old house, about to collapse; 15. My life is also like this. How can I give rise to evil? 16. I am called a śramaṇa, and a śramaṇa is called one who awakens to goodness; 17. I have now given rise to unwholesome thoughts, how can I still be called a śramaṇa? 18. I am called one who has left the household life, and one who has left the household life is called one who cultivates the good path; 19. I now practice evil, how can I still be called one who has left the household life? 20. I am now called a true brāhmaṇa, and a brāhmaṇa is called one who cultivates pure conduct; 21. I now engage in impure and evil thoughts, how can I still be called a brāhmaṇa? 22. I am now also called a kṣatriya of the great clan, and a kṣatriya is able to eliminate enemies; 23. I am now unable to eliminate evil enemies, how can I still be called a kṣatriya? 24. I am called a bhikṣu, and a bhikṣu is called one who destroys afflictions; 25. I now do not destroy the afflictions of evil thoughts, how can I still be called a bhikṣu? 26. There are six situations in the world that are difficult to encounter, I have now obtained them, how can I allow evil thoughts to dwell in my mind? 27. What are the six? 28. First, Buddhas are difficult to encounter in the world; second, the true Dharma is difficult to hear; third, it is difficult to give rise to fear; fourth, it is difficult to be born in a central country; fifth, it is difficult to obtain a human body; 29. These six things are difficult to obtain, yet one has already obtained them. Therefore, one should not give rise to evil thoughts. 30. ' At that time, the Bodhisattva practiced this Mahāparinirvāṇa Sūtra and always diligently observed these evil thoughts. All ordinary people do not see the faults of such evil thoughts, and therefore they accept the three kinds of thoughts, which is 31. The Bodhisattva, having seen this, does not accept, does not cling to, abandons, and does not protect. Relying on the Eightfold Noble Path, he pushes them away and cuts them off. Therefore, the Bodhisattva has no accepting defilements. How can it be 32. For this reason, the World-Honored Tathāgata is not defiled. 33. Moreover, good man! 34. Ordinary people, if they encounter physical or mental suffering and give rise to various evils, if they get sick in body or mind, causing body, speech, and mind to commit various evils, because of committing evils they revolve in the three paths and 35. Why is it so? 36. Because ordinary people lack mindfulness and wisdom, they give rise to various defilements, which are called the defilements of mindfulness. 37. Bodhisattva-mahāsattvas always contemplate: 38. 'From beginningless eons in the past, I have created various evils with this body and mind. Because of these causes and conditions, I have been transmigrating in the cycle of birth and death, in the three evil destinies, experiencing all kinds of suf 39. Because of these evil causes and conditions, the bodhisattva gives rise to great fear towards his own body and mind, abandons various evils, and heads towards the good path. Paragraphs: $ 0 7 11 16 26 30 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Because this gate is the general meeting of the previous stages and dharmas, therefore, raising the initial teaching of Mañjuśrī, up to now, reaching the great sage, generally narrating from beginning to end, wishing to equally meet and unite. 1. The fourth major section, from Answering below, demonstrates one's own Dharma realm. 2. There are four parts: 3. First, indicating the name and essence; second, clarifying the function; third, discerning the source; fourth, concluding one's own part. 4. In the first, great vow means the power of past vows, by which one always becomes the mother of the Buddha in life after life. 5. As the Sutra of the Flower of Compassion explains. 6. Great wisdom means prajñā is the mother. 7. Illusion means the meaning of the birth of the Buddha created by the vow-wisdom, namely, in one's own body, not destroying the small while broadly accommodating, and in the Buddha's body, actually unborn while manifesting birth. 8. The original text from India says: 9. I abide in the bodhisattva liberation called the great vow wisdom illusion adornment. 10. Second, below obtaining this Dharma door, it clarifies its function. There are two parts: 11. First, being the mother of Vairocana Buddha, and second, being the mother of the thousand buddhas of the wise kalpa. 12. The first part is long and has ten sections: 13. First, obtaining the Dharma and giving birth to the Buddha. 14. Second, the light enters my body. 15. Third, seeing the eight appearances. 16. Fourth, the body and appearance of the ten directions. 17. Fifth, the assembly enters the womb together. 18. Sixth, wandering in the womb. 19. Seventh, below again, in every thought, the ten directions enter together. 20. Eighth, below all are able to accommodate, it clarifies the unobstructedness of large and small. 21. Ninth, below in this world, it concludes the pervasion of the ten directions. 22. Also, not dividing the body, means that this body here is precisely that body there, so there is no need to divide it. 23. Tenth, below why is it so, it explains the reason, which is to say, gathering the function and returning to the essence. 24. Second, generally being the mother of the thousand Buddhas of the Worthy Kalpa, it is divided into two parts: 25. First, briefly listing two hundred and seventy-nine Buddhas, and concluding with Buddha's disciples, like this... to summarize the thousand Buddhas. 26. Second, from also in the ten directions... it clarifies that this place is the mother of the Buddhas without neglecting one's own body, teaching and transforming sentient beings in the worlds of the ten directions. 27. Third, discerning the fundamental basis of attaining the Dharma, first asking, then answering. 28. The answer is in six parts: 29. First, in the past, a wheel-turning king; 30. Second, when about to attain Buddhahood, Māra came to create disturbances; 31. Third, the wheel-turning king subdued Māra, and the Bodhisattva attained Buddhahood; 32. Fourth, vowing to be his mother, and making offerings to many Buddhas again; 33. Fifth, concluding and reconciling the ancient and present, always being his mother; 34. Sixth, extensively revealing the past and present as the mother of the Buddhas of the ten directions. 35. Fourth, from I only... it concludes one's own part. 36. Fifth, promoting progress can be understood. 37. The general section of the knowledge of the equality of phenomena in the assembly of conditions entering into reality is complete. 38. The second, clarifying the knowledge of the power of mindfulness of illusory wisdom, the knowledge of the nine positions below are all lacking in the old translations of the original text, and should be the omissions of the Western Regions' Bodhiruci 39. I collated with the Tripiṭaka Master of the Sun, the various texts from India and the texts from the Kunlun region, as well as the separately circulated texts of the original, and they all have this text. Paragraphs: $ 0 1 4 8 10 13 24 27 28 35 37 38 #
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Please segment these sentences into coherent paragraphs: 0. This is what it says. 1. Now, other masters say this: 2. Do not apply strong collyrium and massage during the day. 3. Why is that?🔽Because the eye, weak from being washed and drained by strong collyrium, 4. is harmed and becomes weak when it looks at the sun. 5. At night, when sleeping, and when the moon is present, it is invigorated. 6. The eye, having the nature of fire, 7. is not harmed by coolness and becomes stable. 8. This is what it says. 9. Now, that master says: Apply strong collyrium at night. 10. Why is that? 11. Sleeping at night 12. is the nature of the moon, and since the time is the time of the moon, the eyes are nourished and satisfied. 13. The eyes are the nature of fire, and since they are cooled, they become stable and gain strength.🔽For eye diseases with a predominance of phlegm 14. or for those to be removed 15. even on a not very hot day 16. it is considered appropriate to apply sharp eye medicine. 17. If the eye disease of phlegm is very strong and dominant, and likewise if the eyes are to be removed with a sharp instrument such as a needle or scalpel, even during the day it is appropriate to apply eye medicine to treat those conditions. 18. And even on a not very hot day 19. it is considered appropriate and acceptable to apply sharp eye medicine. 20. The questioner says that the eye has the nature of fire. 21. And since sharp ointment also has the nature of fire, 22. it is similar to the hot sun. 23. What contradiction is there in this? 24. In response, Aryadeva says: 25. Iron comes from ore. 26. Although sharpness comes from it, 27. it can damage it. 28. The eye is similar to that. 29. Iron comes from ore. 30. Although the sharpness of that very iron comes from that very ore, 31. that very ore can damage and destroy the sharpness of that iron 32. or completely eliminate it. It does not come from anything else. 33. Likewise, the eye is produced from the fire element, which is the nature of seeing. 34. And because of that, it is sharp, and therefore it is harmed by that. 35. One sees a little, 36. or one does not see at all. 37. In winter, at night, 38. sharp collyrium is not beneficial.🔽Because it does not flow, it causes eye diseases such as 39. stiffness, itching, and unclear vision. Paragraphs: $ 0 9 13 20 25 38 #, and the fourth is made of a crown. 22. In the same way, the first hand of the king is a garment, the second a belt, the third a jewel, and the fourth a skull cup. 23. Likewise, the first part of the blazing snow is a trumpet, the second part a rainbow, the third part a jewel, and the fourth part a rainbow. 24. The first of the two joints is a drum, the second a drum, the third a drum, and the fourth a copper horn. 25. Likewise, a white woman with a burning nose is a first-time recipient of milk, a second-time recipient of water, a third-time recipient of excellent medicine, and a fourth-time recipient of alcohol. 26. The first of the two types of food is white, the second being a pot of nectar, the third being a pot of meat, the third being a pot of nectar, and the fourth being a pot of food. 27. The vajra is the perfect bodhisattva, with his own seal. 28. Now, in order to generate names, forms, and so forth, they see sentient beings who are to be trained by great desire as the vessels for the teaching of the first world buddha. They do not move about their bodies with the sound of great joy. 29. The assemblies of the buddhas, the assemblies of the elements, the assemblies of the elements, the assemblies of the elements, the assemblies of the elements, the assemblies of the elements, the assemblies of the elements, the assemblies of the eleme 30. They are made from their own bodies, and they are cultivated according to the diversity of their mother. 31. Then, once they have been transformed into suchness, the tathāgatas and the realms are again placed in their bodies in the form of a mandala wheel. 32. The red ones are the support and support of the maṇḍala of the gods and goddesses. 33. First, meditate on the body of the Blessed One, as the master of the supreme being. 34. Then, in the four retinues of the Red River, the Buddha will have nine eyes, and the third face will be called the Fire Face. The six arms will be called the Time-Arms. 35. The eastern part of the lake is dark red, and the sun is dark red. The circle of the lake is black, red, and white. 36. In the south, the source of the precious jewels is red; in the south, the circumference is red, white, and black. 37. To the north, the limitless appearances are white, and the circumference is white, black, and red. 38. To the west, the light is yellow; and the circle is yellow, white, and black. 39. The four are from the knowledge of the sun mandala, the daytime presence of the bhagavān Vajradhara. Paragraphs: $ 0 6 10 16 18 21 27 33 35 #
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Please segment these sentences into coherent paragraphs: 0. the remaining eight fingers slightly curved and spread apart, is complete. 1. Forming this mudrā, recite the root mantra, 2. empowering one's own five places. 3. Namely, the mudras of the right shoulder, left shoulder, heart, throat, forehead, and so forth on the top of the neck. 4. Next, form the following mind-accompanying mudra. 5. With the right hand, spread out the five fingers. 6. Slightly bend them like the shape of a lion's claws, and it is complete. 7. Form this mudra and recite the mind-accompanying mantra seven times to empower the five places. 8. The practitioner, having already accomplished the preliminary practices, 9. when wishing to perform the method of removing poison, 10. visualizes themselves as the girl Rāvaṇī. 11. Her body is green in color, shaped like a dragon girl, 12. with a halo around her neck and seven heads. 13. She should be visualized with four arms. 14. The first right hand holds a trident, the second hand holds three or five peacock feathers. 15. The first left hand holds a black snake, the second hand grants fearlessness. 16. Also visualize her adorned with seven precious necklaces, earrings, bracelets, 17. anklets, and armlets. 18. And use various snakes as necklaces. 19. Visualize flames flowing out from each and every pore. 20. Having made this contemplation, in front of the person who has been bitten, 21. Form the root mudrā and the mind-following mudrā. 22. Empower one's own five places. 23. Take a mature copper bowl and fill it with water. 24. Recite the mind-following mantra and empower it seven times. 25. With one's right hand, scoop up the water and strike the heart of the person who has been bitten. 26. All the poisonous qi will gradually dissipate and be removed. 27. Then, within the mantra phrase, add this phrase: 28. Namely, 29. Zla ra sa sva-hā vi śva-hā Take pure soil, empower it seven times, 30. Encircle the person who has been bitten all around. 31. All poisons will immediately be eliminated. 32. Furthermore, in front of the person who has been bitten, 33. Form the root mudrā and recite the one-syllable mantra hūṃ many times. 34. Or recite the one-syllable mantra pū and empower it. 35. Both can remove poisons. 36. If one always upholds this Rāhula method, 37. One can eliminate all poisons in the world. 38. Whatever they seek will be accomplished to their satisfaction. 39. At that time, the World-Honored One, having spoken this sutra, Paragraphs: $ 1 8 21 29 32 36 39 #
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Please segment these sentences into coherent paragraphs: 0. As for the five causes, the first is abandoning the former path, that is, abandoning the path of the candidate for the fruit that was previously obtained. 1. The second is attaining the superior path, that is, attaining the superior path included in the fruit. 2. The third is the total accumulation of severance, that is, obtaining all severances through a single attainment. 3. The fourth is attaining the eight knowledges, that is, attaining the four knowledges of dharmas and the four subsequent knowledges. 4. The fifth is being able to suddenly cultivate the sixteen aspects, that is, being able to suddenly cultivate the aspects such as impermanence. 5. In the four fruits, all five causes are present, but not in the other stages, and therefore the Buddha did not speak of them. 6. If only the pure path is the nature of śramaṇa, how is it that the two fruits obtained by the power of the contaminated path are also included in the fruits of the śramaṇa? 7. The verse says: 8. The cessation obtained by the worldly path is mixed with that obtained by the noble path, 9. And because it is maintained by the uncontaminated attainment, it is also called the fruit of the śramaṇa. 10. The treatise says: 11. When one obtains the two fruits by the worldly path, this fruit is not only the cessation obtained by the worldly path as the nature of the fruit of elimination, but also the cessation obtained by the path of insight is mixed with it to form a single 12. For this reason, the scriptures say: 13. What is the fruit of once-returning? 14. It is the severing of the three bonds and the thinning of greed, hatred, and delusion. 15. What is the fruit of non-returning? 16. It is the severing of the five lower bonds. 17. Also, the cessation obtained by the worldly path is held by the pure possession of elimination. Because of being held by this power, one does not die and retrogress. It is also called the substance of the fruit of the śramaṇa. 18. Are there other names for this śramaṇa nature? 19. There are. 20. What are they? 21. The verse says: 22. What is called the nature of the śramaṇa is also called the nature of the brāhmaṇa, 23. And is also called the wheel of Brahmā, because it is turned by the true Brahmā. 24. Only the path of seeing in it is called the wheel of the Dharma, 25. Because it is like a wheel in being swift, etc., or because it is equipped with spokes, etc. 26. The treatise says: 27. What was previously called the true nature of the śramaṇa is also called in the sūtras the nature of the brāhmaṇa, because it can eliminate all afflictions. 28. This is also called the wheel of Brahmā, because it is turned by the power of the true Brahmā. 29. The Buddha is endowed with the virtue of the unsurpassed Brahmā. For this reason, the World-Honored One alone should be called Brahmā. 30. Because a scripture says that the Buddha is also called Brahma, also called tranquil, also called cool. 31. In this context, the World Honored One has said that the path of insight is called the Dharma wheel. 32. Because the path of insight is similar to the world's wheel in having the characteristics of swiftness, etc. 33. How is the path of insight similar to that? 34. Because it is similar to that wheel in swiftness, etc. 35. Because the path of insight quickly proceeds, abandons and takes up, subdues what has not been subdued, controls what has been subdued, and turns upward and downward. It possesses these five similarities to the worldly wheel. 36. The Venerable Subhūti says: 37. Just as the worldly wheel has spokes, etc., the eightfold noble path is similar to that and is called the wheel. 38. That is, right view, right thought, right effort, and right mindfulness are similar to the spokes of the worldly wheel, right speech, right action, and right livelihood are similar to the hub, and right concentration is similar to the rim. Therefore 39. How do we know that the Dharma wheel is only the path of insight? Paragraphs: $ 0 6 7 10 18 21 26 31 36 39 #
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Please segment these sentences into coherent paragraphs: 0. Because my form pervades everything, 1. what are termed “two” have never existed. 2. I cannot be established by others. 3. I am the heart essence of everyone’s enlightenment. 4. The secret instruction is not found elsewhere. 5. Because I transcend all exaggeration and denigration, 6. I am the a of all phenomena. 7. Because there is no other object that is not me, 8. I am the a of the view that is not cultivated in meditation. 9. Because there is nothing to guard other than me,🔽I am the a of samaya that is not to be guarded. 10. Because there is nothing to seek other than me, 11. I am the a of activity that is not to be sought. 12. Because there is no abiding other than me, 13. I am the a of the levels and paths that are not to be trained in. 14. Because there is no obscuration in me, 15. I am the a of naturally occurring timeless awareness. 16. Because I am unborn, 17. I am the a of dharmata. 18. And the subtle is the nature of phenomena.🔽 19. Since there is no destination other than me, 20. I am also reiterated as “no destination on the path.” 21. Since all buddhas, ordinary beings, the world, and its inhabitants 22. arise from me, the heart essence, 23. I am also reiterated as “timelessly nondual.” 24. Since naturally occurring timeless awareness is confirmed, 25. I am also reiterated as “the great transmission, like a bolt of lightning.” 26. Since all phenomena are none other than me, 27. I, the all-creating one, reiterate everything. 28. Since I am not recognized, I am said to be the essence of obscuration. 29. Since I am sought elsewhere, there is straying.🔽Two kinds of obscurations are taught: 30. the obscuration of karma and the obscuration of the knowable. 31. Not seeing is the obscuration of karma. 32. Not knowing is the obscuration of the knowable. 33. All phenomena, however they manifest, 34. The essence of awakened mind is the heart essence. 35. Ignorance and the two obscurations are explained to be its essence. 36. I explain that seeking and striving are strayings. 37. O great and courageous one, listen! 38. All phenomena, however they appear, 39. are one’s own mind, not other. If one conceives of them as being one’s own mind, Paragraphs: $ 0 9 18 29 37 #
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Please segment these sentences into coherent paragraphs: 0. Here is a story. It seems that in the Acelavihāra on Mount Soṇaka there was a preacher monk called the Elder Soṇa. 1. His father was a dog-keeper. The Elder tried to dissuade him, but being unable to make him keep the Precepts, 2. he had him ordained when he was an old man, saying, “Let not a good-for-nothing man perish.” While he was lying in his last illness 3. he saw hell. Great dogs came from the foot of Mount Sineru and surrounded him as if they wanted to eat him. 4. In his great terror he cried out, “Save me, Father Soṇa, save me, Father Soṇa.” “What is it, great Elder?” 5. “Don’t you see, Father?” He told him what had happened. The Elder Soṇa thought, “How can my father be reborn in hell? I will be his support.” He had the novices bring him various flowers 6. and had him make the bed-covering worship and the seat worship in the shrine-terrace and the Bodhi-tree terrace. Then he had his father carried on a couch 7. to the shrine-terrace and seated on the couch. “Great Elder, this worship has been performed for your sake. 8. ‘This is my misfortune, Lord.’ And after paying homage to the Blessed One, he should make his mind calm.” 9. And when the elder saw the worship and did as he was told, his mind became calm. Straightway the heavenly world 10. appeared, with the Nandana Grove, the Chaddanta Grove, the Missaka Grove, the Phārusaka Grove, and the heavenly orchestras, 11. as if surrounding him. He said to the elder, “Go away, Soṇa, go away, Soṇa.” 12. “What is this, great elder?” “Your mothers are coming.” The elder thought, “Heaven has appeared to the great elder.”🔽So it should be understood that the state of being provided with the conditions for rebirth in heaven is wavering. 13. Of these states of being provided with conditions, it is the state of being provided with the condition of the volition of accumulation that is referred to in the passage: “One provided with bodily misconduct … .” 14. Herein, some teachers say that the moment the kamma is accumulated heaven is closed to the man. 15. But others say that “stored-up kamma is that which gets an opportunity to project its result and that which does not. 16. When kamma gets an opportunity to project its result, then heaven is barred for that very reason.” 17. The rest is clear in all instances. 18. The commentary on the section on the bases is ended. 19. The One-Thing Discourse 20. The First Chapter 21. In the One-Thing Discourse, the one thing is a single nature. For complete dispassion: for the purpose of complete dispassion for the round.🔽For complete fading away: for the purpose of the complete fading away of passion, etc., or of defilements. 22. For cessation: for the purpose of the cessation of passion, etc., for the purpose of preventing their occurrence, or for the purpose of the cessation of the round itself. 23. For peace: for the purpose of the peace of defilements. For direct knowledge: having defined the three characteristics of impermanence, etc., 24. For the purpose of direct-knowledge. For the purpose of full enlightenment: for the purpose of awakening to the four noble truths. 25. For the purpose of knowing. For the purpose of full enlightenment: for the purpose of awakening to the four truths. “Awakening is said to be the knowledge in the four paths” . Or it is for the purpose of penetrating the knowledge of the four paths. F 26. For the purpose of arousing enthusiasm in the people, like a merchant who praises his own wares. A merchant who sells poison is what is meant. 27. He is said to be a merchant who sells sugar. He is said to be a merchant who sells poison. He is said to be a merchant who sells sugar. He is said to be a merchant who sells poison. He is said to be a merchant who sells sugar. He is said to be a merc 28. and both were rough. What is the advantage here?” They closed their doors and sent away their children. 29. Seeing this, the trader thought, “These villagers are skilled in trading. Well, I’ll trick them into taking it.” He announced,🔽“Take it, it’s very sweet! Take it, it’s very tasty! You can get sugar, molasses, and confectionery with it. 30. You can get a bushel of rice, a bushel of barley, a bushel of cow-feed, a cow, a buffalo, a sheep, a goat, a cock, a turkey, a hen, a pig, a slave, a slave-woman, a man, or a woman with it. 31. You can get a hundred or a thousand with it.” Hearing this, the villagers were delighted. They went in groups and took a lot of it, giving a lot of money in exchange. 32. Herein, the trader’s announcement, “Take the thorn-apple,” is like the Blessed One’s teaching of the recollection of the Buddha as a meditation subject. 33. And the trader’s rousing of the people to take the thorn-apple by praising it is like the rousing of the people to undertake the recollection of the Buddha by praising it with these seven terms. 34. What is the one thing? This is a question asking for a teaching. Recollection of the Buddha: the recollection that has arisen in regard to the Buddha. This is a term for mindfulness with the special qualities of the Buddha as its object. This meditat 35. is of two kinds, that is to say, that which is undertaken for the purpose of confidence and that which is undertaken for the purpose of insight. How is it undertaken for the purpose of confidence? When a bhikkhu is developing one of the meditation su 36. “Bhikkhu, bhikkhu, do not be afraid of that sound. Bhikkhu, bhikkhu, the Dhamma is well proclaimed by me; it is visible here and now, immediately effective, inviting inspection, onward-leading, and to be experienced by the wise for themselves” . 37. Then the Blessed One, having given that bhikkhu this inspired utterance, went on to say: “Bhikkhu, bhikkhu, do not be afraid of that sound. Bhikkhu, bhikkhu, the Dhamma is well proclaimed by me; it is visible here and now, immediately effective, invi 38. He might cut down a big tree with a sharp axe by merely cutting through the bark and sapwood. 39. But when the axe becomes blunt, he might be unable to cut through the big tree even though he keeps on chopping at it. Paragraphs: $ 0 5 9 13 19 21 29 34 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, the father who has died is called field. 1. The Sutra on the Womb states: Joyful moon is the time and time. 2. Some women say, Three days. 3. What are the faults of birth? 4. The faults of birth are sudden and coemergent. 5. The winds are unsuitable for the winds. 6. The coemergent is a skin condition that is formed, and although it is not formed, it is a skin condition. 7. The shape of the body is the location of the body, the body, and the body. 8. The term "skin flaw" means that there is a wound. 9. If there is a mixture of yellow and yellow, the water will decompose. 10. The term dry means that even if it is dry, it will dry again and again, so it will not go to sleep. 11. So there will be no more water and no more blood. 12. The statement There is no sleeping in either of the parents indicates that this is a mistake. 13. If you want to become a woman, it is the one who will have the power to become a woman in the womb. 14. The desire to sleep is the desire to practice dualistic conduct. 15. The desire to be separated from women is born. 16. Here, I will call her a woman. 17. The phrase I will know it as before means that the intermediate state does not appear, and the arising state is established. 18. The term time of absorption refers to the mind that is present in the state of the intermediate state, not in the mind of arising. 19. At that time, there is no clear consciousness. 20. The term injected is applied to the place where the semen and blood are produced. The semen and blood drops are placed in the womb by the power of the consciousness. 21. The great elements of the sense faculties of other phenomena are called the great elements of the sense faculties of the former sense faculties of the former sense faculties of the former sense faculties. 22. The subtle elements are mixed with the subtle elements. 23. The word comparable means that even the possessor of the sense faculty is completely eliminated. 24. The great elements of the sense faculties are the support of the physical forms that are the causes of the eye and so on. 25. They understand what is to come about without faith. 26. The so-called "great sources of support" are analogous to the large white fruits of the eye. 27. How could they apply themselves to others? 28. The body is not limited to the great sources of support for others. 29. In the Sūtra on the Great Perfection of Wisdom, called Successful and Joyful, the example of a spear is given. 30. The seed is complete, some say, is the potential of the impure and the unpolluted. 31. Some say that the seed of the supramundane Dharma is not found in the consciousness of the basis of all. 32. Thus, the transcendent phenomena arise from the seeds of the conditions that focus on suchness. 33. It is not produced by the seeds of the accumulation of the imprints. 34. The answer is given by those who have previously spoken. 35. This is the meaning of the treatise. 36. The seeds of the conditions that are the object of the mind are not the accumulation of the tendency to take the negative conditions that are their causes. 37. This is because it is the time to take a bad place. 38. If there is no uncontaminated seed in consciousness, it would be incorrect to say that from the very beginning it is the śrāvaka, pratyekabuddha, tathāgata, and so forth, and that it is not theirs. 39. Therefore, there are the kinds of seeds that give rise to the uncontaminated phenomena. Paragraphs: $ 0 3 7 13 18 25 30 38 #
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Please segment these sentences into coherent paragraphs: 0. “When the unobstructed liberation is actualized, one should not think, ‘How can I purify infinite buddha realms?’🔽However, when the unobstructed liberation is actualized, without any effort one will purify infinite buddha realms. 1. One will purify countless, 2. inconceivable, 3. unequalled, 4. and inexpressibly vast buddha realms. 5. In this way, when the perfection of discipline is purified, 6. the perfection of patience will also be purified. 7. Why is that? 8. If there is no grasping at discipline as supreme, 9. then the perfection of patience will be purified. 10. In this way, there is no grasping at the supreme with regard to discipline. 11. Mañjuśrī, in the past, beyond incalculable, innumerable eons, there was an eon called Utterly Noble Immortality. 12. Mañjuśrī, during that Utterly Noble Immortality eon, a thus-gone, worthy, perfect buddha called Vairocana appeared in the world. He was learned and virtuous, a blissful one, 13. a knower of the world, 14. a charioteer to be tamed, an unsurpassed being, 15. a teacher of gods and humans, a blessed buddha. 16. Mañjuśrī, at that time there was a sage named Akṣayamati. 17. Mañjuśrī, why was that sage called Akṣayamati? 18. Mañjuśrī, in the past, even further back than the eon called Sarvajagdvināśana, in an inexpressible, countless eon ago, there was a thus-gone one called Samantaprabhāsa. 19. His lifespan was immeasurable. 20. He had pure buddha realms beyond expression and measure. 21. Moreover, the thus-gone, worthy, perfect buddha Samantaprabhāsa 22. In that buddha realm, there was a brahmin of the great sāla tree clan named Jyotirasa, who had planted roots of virtue with countless quintillions of buddhas. 23. Jyotirasa, the brahmin of the great sāla tree clan, had an entourage of eighty quintillion brahmins who had planted roots of virtue with countless quintillions of buddhas. 24. “Mañjuśrī, 25. Jyotirasa, the brahmin of the great sāla tree clan, asked the blessed Thus-Gone Vijitāvin about the realm of imperturbability for ninety quintillion years. 26. The Blessed One said, ‘The realm of imperturbability is the realm of imperturbability.’🔽“Mañjuśrī, 27. Blessed One, 28. what is this unperturbed realm? 29. Why is it called the unperturbed realm?” 30. The Blessed Thus-Gone King of the Sages replied to the brahmin of the great Śālya clan, Jyotirasa, “Jyotirasa, 31. the unperturbed realm, the unperturbed realm, 32. is a synonym for the unconditioned realm. 33. Jyotirasa, 34. why is that realm called the unperturbed realm? 35. Jyotirasa, 36. the unconditioned realm 37. is neither accumulated nor diminished, 38. neither taken up nor put down,🔽neither exhausted nor ceased, 39. neither diminished nor increased, Paragraphs: $ 0 11 16 18 24 30 #
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Please segment these sentences into coherent paragraphs: 0. The subtle bindu that is the gathering of the body, and so on, is the secret 1. that is, the stage of completion.🔽The body, speech, and mind are the three syllables. The stage of luminous 2. clarity is attained through the process of entering, and so on. This is the 3. secret that is, the stage of vajra repetition.🔽The three that are the causes of the body, speech, and mind are the 4. assemblies of consciousness and the natural elements. Their dissolution 5. into luminous clarity is the secret that is, the stage of observing the mind.🔽The body, speech, and mind are the three bodies: the dharmakāya, the 6. sambhogakāya, and the nirmāṇakāya. Since they arise from luminous 7. clarity, like a rainbow, this is the secret that is, the stage of self-consecration.🔽The three that are the body, speech, and mind are passion, passionlessness, 8. and the absence of passion. 9. Since those are purified by the fourth stage, it is secret, which is the stage of manifest enlightenment. 10. The union of the two, the conventional and the ultimate, is the three aspects of body, speech, and mind. 11. Since they abide in the nature of nonabiding nirvana, it is secret, 12. which is the stage of union. 13. The three aspects of body and so on are the method and wisdom of the nature of the three sattvas. 14. Since they are united, it is secret.🔽The body, speech, and mind are the secret cause, since the blessing of the three, such as the red one, and so on, is the vajra and lotus, and their union is secret. 15. The secret action is the movement of the vajra and lotus, which are generated by the three syllables, such as hūṃ and phaṭ, and marked by them. 16. The three, body, speech, and mind, are the secret, that is, the result, because of the realization of peace, the nature of great bliss. 17. The three are the object, the sense faculty, and the consciousness. 18. The secret, that is, the withdrawal, is the enjoyment of that object through the union of those three, and the production of the bliss of the body, etc. 19. The secret, that is, the concentration, is the realization of the nature of those three, body, etc., as the identity of the five transcendent lords.🔽The secret, that is, the life-force and exertion, is the emission and re-absorption of the drop, the 20. The three, body, etc., are the secret, that is, the retention, because of the retention of the bliss of the body, etc., through the process of emission and re-absorption of the drop.🔽The three, body, etc., are the secret, that is, the recollection, b 21. The secret is the retention of the drop at the three channel-wheels, the vajra and so forth, by means of the three inhalations. 22. The secret is the recollection of all the Tathagatas, the nature of the three, body and so forth, emanating in the realm of space. 23. The secret is the observation of the body of Great Vajradhara, the nature of the realm of nirvana without remainder, by means of the yoga of devotion and the gathering and dissolving of the three, body and so forth. 24. The secret is the practice of the commitments of protection and eating, the three, body and so forth. 25. The practice of the collection of rites of pacification, etc., by taking the vow of the Tathagata's family of body, etc., is the secret, i.e., the vow. 26. Thus, by teaching the sixteen topics with the word secret, the entire meaning of the tantra is taught. 27. Assembly and so on. 28. Assembly is the brief teaching, because it is the gathering of the collection. 29. All the Buddhas are the collection of aggregates or the Tathagatas. 30. That is the definition of that king of tantras. 31. The five manifest enlightenments are moon, sun, seed, sign, and emanation of the body. 32. The five Tathagatas are emanation and gathering. 33. The first is the yoga, the supreme victor mandala. 34. The gathering is the abiding of all the tathagatas after the body is complete. 35. The supreme victor activity. 36. The gathering is the generation of the three realms, which is the nature of all buddhas, through the emission of bodhicitta from the seventy-two thousand channels. 37. That is the stage of generation. 38. The gathering is the essence of the bindu of bodhicitta, which is the single taste of all the hosts of victors, entering the tip of the vajra jewel through the melting bliss of the union of method and prajña. 39. That is the stage of completion. Paragraphs: $ 0 3 6 10 14 19 23 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. The sixth question and answer.🔽The seventh question and answer. 1. The eighth question and answer. 2. “If he does not sit in the same row as the Sangha”: because he has entered the same row as the Sangha. 3. The ninth question and answer.🔽The tenth question and answer. 4. The sixth sub-chapter on those with ten questions is finished. 5. “Great-dust eyes”: they have great dust of passion, etc., in the eye of wisdom. Or they have eyes in the sense of “what is in them”, and they have great dust of passion, etc. They are great kings, and they have eyes. They are great-dust eyes. “Great- 6. In this last aeon, the word “eye” is well known. 7. The first question and answer.🔽“Unevenly distributed”: unevenly distributed in the end. 8. “Weakly held”: weakly held in the middle. 9. The second question and answer. 10. The path is not known to be greater than he: the path is not known to be greater than that Arahant who is superior. 11. The Discussion of the Arahant’s Forgetting is the third. 12. The Discussion of the Three Kinds of Persons is the fourth.🔽The nature of not abandoning: the nature of not giving up. 13. The nature of abandoning: the nature of giving up. 14. The Discussion of the Non-originated is the fifth. 15. The kinds of seeds: the seeds of the seed-state.🔽The Discussion of the Originated is the sixth. 16. The Discussion of the Ghost’s Carcase is the seventh. 17. The Discussion of the Training Precept about the Future is the ninth.🔽The Discussion of the Sun’s Heat is the tenth. 18. The commentary on the seventh chapter, which has ten discussions, is finished.🔽And again he gave him to the creeper: this is not clear in the Jataka, but it may be said that the king’s words were spoken in accordance with a tradition handed down from 19. And again he gave him to the creeper may be said to be spoken by perception, as if the Bodhisatta, on being approached by the creeper, had not released him but had stood by and looked on and had then given him to the creeper again. 20. “Rūḷarūḷassa pharusātipharusassa” means while the Bodhisatta was living in the house of the cruel, cruel-hearted, terrible, terrible-looking, hard-hearted brāhmaṇa Rūḷarūḷa. 21. When the two children, the son and daughter, had disappeared, the Bodhisatta, because of his grief, 22. his heart did not break into a hundred or a thousand pieces. This was the seventh thing more difficult to do than the difficult. 23. The first question and answer about the gift of Vessantara’s children and wife. 24. The second question and answer about the doer of difficult things. 25. “The worldly, revered sir, is proclaimed by the supramundane” means the worldly is proclaimed by the supramundane which is like a child newly born. 26. The third question and answer about the strength of evil. 27. The fourth question and answer about the merit of the attainment of the ghosts. 28. “Dibbo atho” means like the divine and the divine of one kind.🔽“Middhasamāpanno” means fallen asleep by way of the life-continuum. 29. “Kapimiddhapareto” means endowed with the sleep of the monkey. 30. The ‘contraction’ of the body is the state of being bound up with the mental body and the material body. 31. The ‘expansion’ is the state of being bound up on all sides by the inability to do anything. 32. The ‘waking’ of the person who is oppressed by the sleep of an ape is the state of being awake, which is the opposite of the sleep of a person who is oppressed by the sleep of an ape. 33. The fifth question is about sleep. 34. The sixth question is about dying without cause. 35. The seventh question is about the miracle of final Nibbana. 36. The eighth question is about the person who is less than seven years old. 37. The ninth question is about the mixture of pleasure, pain, and Nibbana. 38. There is no such thing as a simile in the ultimate sense. But in the conventional sense, it is possible to point out a simile that is twice as good as the one you have given.🔽A lotus, water, a medicine, an ocean, 39. Food, the sky, a wish-fulfilling gem, a face, Paragraphs: $ 0,2,3,5,7,11,15,17,18,20,23,25,28,33,38 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Sitātapatrāsadhana 2. In Tibetan:🔽Dkar mo sgrol ma’i sgrub thabs 3. Homage to the Blessed White Tārā. 4. As before, having done the confession of sins and so forth,🔽one should recite the mantra: “Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. 5. One should recite this mantra.🔽🔽 6. Then, from the transformation of the syllable suṃ, there is Mount Meru, which is the nature of various jewels. 7. Upon that, from paṃ, there is a white lotus. 8. Upon that, from aḥ, there is a moon maṇḍala. 9. In the center of that, from a white hūṃ, is the completely perfect Blessed One, Tārā, who is white, has three eyes, 10. and has four arms. She has the crown ornament of the five tathāgatas. 11. She is adorned with various ornaments. 12. The first two hands hold a lotus mudra. 13. The right hand holds a wish-fulfilling jewel and makes the boon-granting gesture, fulfilling the wishes of sentient beings. 14. The left hand holds a cluster of utpala flowers. 15. To the right of that, imagine yellow goddess Marici standing on a moon disc, wearing blue garments, with two hands. 16. The left hand holds a branch of red aśoka. 17. The right hand holds a white yak-tail whisk. 18. She is adorned with a red sash. 19. To the left, 20. imagine Mahāmāyūrī, green in color, with two hands. The left hand holds a peacock feather. 21. The right hand holds a yak-tail whisk. 22. Imagine her in that form. 23. Oṃ bhagavatī tāre mam hṛdayaṃ praviśa svāhā. 24. Recite this mantra for the consecration of oneself. 25. Then, Oṃ namastārā manonahari hūṃ hara svāhā. 26. Recite this mantra. 27. The sādhana of White Tārā composed by the master Cintamani Rāja is complete. 28. Translated, revised, and finalized by the paṇḍita Amoghavajra and the Khampa translator-monk Bari. Paragraphs: $ 0 3 6 15 19 23 25 27 #
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Please segment these sentences into coherent paragraphs: 0. Sitting on the lotus flowers of the nine kalpas... all sit in silence. 1. Explanation: 2. Second, the scope of the seats, third, the demeanor of the seats, as can be known from the sutra. 3. Sutra: 4. At that time, from the ten directions, they came to Shakyamuni Buddha. 5. Explanation: 6. From here is the second, the introductory section. 7. The text is divided into five parts: 8. 1. The Tathagata's manifestation of auspicious signs, 2. The great assembly's arising of doubts, 3. Awakening the Tathagata, 4. The Buddha ascending to the jeweled seat, 5. The great assembly's joy. 9. In the section on manifesting auspicious signs, the text is divided into five parts: 10. 1. Praising the Tathagata's virtues, 2. The time of manifesting auspicious signs, 3. Abiding in the ten grounds, 4. Entering the great room of tranquility, 5. Contemplating the causes and conditions for manifesting auspicious signs. 11. This is the first. 12. As for the time, it is when Shakyamuni Buddha was sitting in the ten grounds. 13. As for the ten epithets and so forth, they are virtues accomplished by people. 14. Virtues are of four kinds: 15. 1. The virtue of the ten epithets, 2. The virtue of the three knowledges, 3. The virtue of cessation, 4. The virtue of wisdom. 16. However, the general epithets differ in various teachings. 17. If based on the second chapter of the Benye Yilu, the World-Honored One is not included in the ten epithets. 18. It says, The Buddhas' path is the same, and the fruition Dharma is no different. 19. The so-called ten epithets are: 20. 1. Tathāgata, 2. Worthy of offerings, 3. Rightly enlightened one, 4. Perfect in practice, 5. Well-gone, 6. Knower of the world, 7. Unsurpassed one, 8. Tamer of men, 9. Teacher of gods and men, 10. Buddha. 21. If based on the Brahma Practice Chapter of the Nirvana Sutra, the Bhagavān is separately mentioned outside of the ten epithets, the same as what is said in the Yilu. 22. If based on the thirty-eighth chapter of the Yoga Sastra and the Ten Epithets Chapter of the Chengshi Lun, the World-Honored One is the tenth epithet. 23. The Unsurpassed One and the Tamer of Men are combined into one number as the seventh, the Teacher of Gods and Men is the eighth, the Buddha is the ninth, and the World-Honored One is the tenth, the other six are the same as before. 24. Therefore, I will now rely on what is explained in the Yogācārabhūmi-śāstra. 25. Therefore, that treatise says: Moreover, the Tathāgatas have, in brief, ten kinds of merits and virtues that are praised by the name of merit. 26. What are the ten? 27. Namely, the Bhagavān is called the Tathāgata, the Arhat, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, the Budd 28. The word Bhagavān means without falsehood, and is therefore called the Tathāgata. 29. Having already attained all that should be attained, one should rely on the unsurpassed field of blessings in the world, and should be respectfully offered by all, and is therefore called the Arhat. 30. Because one awakens to all dharmas according to the supreme truth, it is called the Perfectly Enlightened One. 31. Clear refers to the three kinds of clear knowledge. Conduct is as explained in the sūtras. The two aspects of calming and contemplation are extremely well-perfected, and is therefore called the One Perfect in Knowledge and Conduct. 32. Ascending to the utmost, never to regress, it is therefore called the Well-Gone One. 33. Because he skillfully knows the defiled and pure characteristics of all categories in the world and the realm of sentient beings, he is called knower of the world. 34. He is the only supreme person who skillfully knows the most excellent method for taming the mind, therefore he is called unsurpassed person. 35. He is a charioteer because he is the true eye, the true wisdom, the true meaning, and the true Dharma. 36. He reveals the explicit meaning in order to lead and guide. 37. He is the basis for all meanings. 38. He is able to understand the implicit meaning. 39. He is able to cut off the doubts that arise. Paragraphs: $ 0 3 6 9 14 19 28 #
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Please segment these sentences into coherent paragraphs: 0. Only two ends were left unburned. 1. One was the innermost part of the body, 2. and the other was the outermost part. 3. For the sake of all sentient beings, 4. the relics were divided into eight parts. 5. All the disciples of the Hearers said, 6. The Tathagata has entered Nirvana. 7. One should know that the Tathagata 8. also does not definitely enter Nirvana. 9. Why is it so? 10. Because the Tathagata abides eternally without change. 11. Having already wished to hear the true Dharma, 12. one should abandon greed and lust. 13. Follow my teachings, 14. and diligently practice the Way. 15. This is the last instruction left by the Buddha. 16. You should be cautious together. 17. You bhikṣus, 18. contemplate the Buddha's appearance, 19. which is difficult to see. 20. After one billion four hundred thousand years, 21. you will see Maitreya Buddha. 22. When the Buddha was about to enter Nirvana, 23. the earth shook greatly. 24. The devas and humans were all frightened. 25. All the dark and gloomy places, 26. where the light of the sun and moon 27. could not reach, 28. were all illuminated by the great light, 29. and everyone was able to see each other. 30. The heavens scattered flowers and incense. 31. At that time, the Buddha entered nirvana. 32. The Heavenly Kings of the Six Desires, 33. the god Jinboluo, 34. the powerful vajra-wielding warriors, 35. the Buddha's mother Māyā, 36. and the guardian spirits of the twin śāla trees, 37. each composed verses. 38. The bhikṣus grieved deeply, 39. and each one sighed and said, Paragraphs: $ 0 3 6 11 17 22 32 38 #
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Please segment these sentences into coherent paragraphs: 0. All sentient beings are not in right knowledge, 1. there is truly no delusion. Question:🔽How can I now have right knowledge while falsely appearing? 2. Answer: 3. You originally truly have no delusion, 4. now calling it delusion, 5. is like a person who has eaten datura looking for a needle in the sky. 6. In this way, the sky truly has no needle. Question: 7. Since there is originally no delusion,🔽what thing do all practitioners now cut off in order to seek the Way? 8. The answer says:🔽Not cutting off a single thing, there is also no Way to be sought. 9. The question says: 10. Since there is no Way to be sought, 11. and no thing to be cut off,🔽how does the World-Honored One's sutra speak of cutting off deluded thoughts? 12. The answer says: 13. The World-Honored One truly does not send one to cut off deluded thoughts. 14. If one cuts off deluded thoughts, then one is not apart from deluded thoughts. All sentient beings falsely obtain, falsely cut off, and falsely see deluded thought dharmas. 15. The World-Honored One speaks of falsely established thought dharmas in accordance with the intentions of the assembly. 16. The World-Honored One truly does not speak a single word of deluded thought dharmas. 17. It is like a doctor prescribing medicine according to the illness.🔽If there is no illness, then he does not speak of medicine. 18. The question says: 19. Since it is the World-Honored One not speaking of deluded thought dharmas,🔽who creates those deluded thoughts? 20. The answer says: 21. Sentient beings themselves create them. 22. In correct cognition, there are none. 23. How does one not create right knowledge? 24. One creates biased conceptual thoughts. 25. If one does not recognize right knowledge, then there are conceptual thoughts. 26. If one recognizes conceptual thoughts, one asks: 27. Since there is right knowledge, 28. one should have conceptual thoughts. 29. How can one speak of being without conceptual thoughts? One answers: 30. Sentient beings are truly without conceptual thoughts, 31. and also without right knowledge. 32. Both are unobtainable. One asks: 33. Since both are unobtainable, 34. there should be no ordinary beings and no sages. One answers: 35. There are both ordinary beings and sages. 36. You yourself do not recognize. One asks: 37. Who are the ordinary beings and who are the sages? One answers: 38. If you discriminate, then you are an ordinary being. 39. If you do not discriminate, then you are a sage. One asks: Paragraphs: $ 0 2 6 9 13 18 21 26 30 33 37 #
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Please segment these sentences into coherent paragraphs: 0. One should know them in order🔽as excellent, middling, and least.🔽Pacifying, increasing, controlling, and wrathful actions,🔽the inner vajra, averting,🔽healing the world, gaṇacakra, 1. and supplementary ritual actions🔽also depend on the guru's mind. 2. The yogin who is in accord with the mind, 3. if he is very equipoised, 4. even if he has little wisdom and merit, 5. there is no doubt he will be accomplished. 6. The guru is the Buddha, the guru is the Dharma, 7. and likewise the guru is the Sangha. 8. The guru is the glorious Vajradhara. 9. In brief, those who desire 10. the unsurpassed fruit of buddhahood 11. should therefore respect the guru.🔽This sādhana transmitted from the ḍākinīs of Oḍḍiyāna, 12. praised by the glorious ones, 13. should be accomplished by the wise,🔽and may they behold the face of the venerable one. 14. From the secret mouth of Vajrayoginī, the ḍākinī of space 15. transmitted it to Nāgārjuna. 16. He transmitted it to Trisaraha. 17. He transmitted it to Karopa. 18. He wrote it down. 19. He transmitted it to Nup.🔽He transmitted it to Lady Yungmo. 20. He transmitted it to the venerable one. 21. He transmitted it to me. 22. The Lesser Yoginī with Two Faces is also called the Lesser Yoginī.🔽 23. The Small Face Yoginī, also called the Small Red Compendium, was composed by Trisaṃvara. Paragraphs: $ 0 6 11 14 22 #mas are empty, emptiness is empty. 25. The commentary states: 26. The second is clarifying the meaning of oneness by contrasting the object and wisdom. 27. The text is divided into three parts: 28. First, the thesis is stated; next, it is questioned; finally, it is explained. 29. This is the statement of the thesis. 30. For now, based on one approach, it is said that all dharmas are not beyond the object and wisdom, and are all empty, thus it is said emptiness of emptiness. 31. The sūtra states: 32. Why is it so? 33. The commentary states: 34. This is the question. 35. Since the object and wisdom are distinct, emptiness should not be one. 36. The sūtra states: 37. Prajñā is without characteristics, the two truths are empty like space. 38. The commentary states: 39. The third is establishing the meaning of oneness. Paragraphs: $ 0 5 11 16 23 31 37 #
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Please segment these sentences into coherent paragraphs: 0. When a Dharma King appears in the world, a wheel-turning sage king rules with the Dharma. The number of trees and herbs is immeasurable. Those in prison are all released. 1. Or there may be a time of chaos, like when a wheel-turning sage king releases those in prison and they do not suffer hardship. 2. What is the kindness and compassion towards sentient beings? How does one have kindness and compassion towards sentient beings? 3. At that time, Venerable Ananda said to the World-Honored One: 4. The foremost Dharma king who surpasses all people, when encountering hardships and suffering, is able to deliver from suffering the most important thing. 5. It is just like Ānanda! 6. In a peaceful world, there is a wheel-turning sage king, and when a Buddha appears in the world, it is also like this, just like all those imprisoned are liberated. 7. Ānanda! 8. Just as I today, with a very short lifespan, appear in the world, those beings are born in the age of swords, in that evil age, with thick afflictions, unable to be free from afflictions, based on various wrong views there are the afflictions of wron 9. Ānanda! 10. When I had not yet attained the Way and was a monkey, I did not spare my life, causing my fellow species to all attain liberation, without any who did not attain liberation.🔽Ānanda! 11. In the past, when I was a lion, I saved those merchants who had fallen into that evil path, and practiced the brahma-conduct for a long time. 12. At that time, Ananda! 13. Wherever I went, there was no place that did not benefit beings. 14. At that time, Ananda! 15. I returned to a human body and benefited all the people in the Magadha region. Again, when I was a peacock, I saved countless merchants, and again as a great sage I saved countless brahma gods. 16. When I was eight years old, I did not waver from this vow, wore grass robes, diligently practiced austerities, and lived in a secluded place, practicing and upholding everything. 17. What do you think, Ananda? 18. When it rains in this deluded world, Shakra causes the rain to fall. 19. At that time, Ananda! 20. Before I was born, the people loved each other like one child. 21. If, Ananda! 22. I would endure the sufferings of the hells for the sake of a single being for an eon, enduring such suffering for that being. 23. Moreover, Ānanda! 24. This body of mine, born from my parents, has no enemy that can harm me, this is not the case. 25. This adamantine samādhi distinguishes various samādhis. If after I attain parinirvāṇa, if they make offerings to my relics even as small as a mustard seed, this merit will be limitless. 26. At that time, he spoke this verse: 27. From the time of first generating the mind, what is done is foremost, 28. Attaining to be the best among humans, who can be equal to this? 29. If there are parents, wife, and children, attaining self-mastery in the world, 30. Although there is remaining life, when life ends, one must abandon them. 31. Now go, Ānanda! 32. For the Tathāgata's sake, go to the place between the twin trees. 33. Explained in detail as in the sūtra. 34. At that time, Venerable Ānanda received the Buddha's instructions and thought like this: 35. Today, the World-Honored One is truly entering parinirvāṇa? 36. He then became sorrowful, but did not disobey the Venerable One's instructions. 37. He then became frightened and went to that place. Because of the karmic retribution from his past lives, he suffered and wanted to speak out, but he was also doubtful: 38. How should I speak these words? 39. He then said to the World-Honored One: Paragraphs: $ 0 2 3 5 7 9 10 12 14 16 17 18 20 21 23 25 26 31 34 37 39 #
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Please segment these sentences into coherent paragraphs: 0. the self and the aggregates would be no different. 1. Yet you think that the self truly exists and is permanent. 2. This is unreasonable. 3. If it is within the aggregates, 4. is this self permanent or impermanent? 5. If it is permanent, 6. The self that is permanent is harmed and benefited by suffering and pleasure. 7. This is unreasonable. 8. If there is no harm or benefit, then creating dharmas and non-dharmas 9. is unreasonable. 10. If dharmas and non-dharmas are not produced, 11. then the body of the aggregates should never arise. 12. Moreover, one should be eternally liberated without effort. 13. If it is impermanent, 14. then apart from the substance of the aggregates, there is arising and ceasing. 15. Because the continuity of the dharma cannot be attained, 16. it is unreasonable. 17. Moreover, in this destruction, 18. later without creating it, one attains it in another place. 19. This is a great fault. 20. Therefore it is unreasonable. 21. If it is apart from the aggregates, 22. then the self that you conceive should be unconditioned. 23. This is unreasonable. 24. If it does not belong to the aggregates, 25. then at all times the self should be undefiled. 26. Moreover, the self and the body should not be mutually dependent. 27. This is unreasonable. 28. Moreover, what do you wish to say? 29. The self that is conceived, 30. Are they the same as the characteristics of the seer, etc.? 31. Or are they separate from the characteristics of the seer, etc.? 32. If they are the same as the characteristics of the seer, etc.,🔽are the characteristics of the seer, etc. established as the seer, etc. based on seeing, etc.? 33. Or are the characteristics of the seer, etc. established separately from seeing, etc.?🔽If the characteristics of the seer, etc. are established as the seer, etc. based on seeing, etc., 34. then seeing, etc. would be the seer, etc. 35. But you establish the self as the seer, etc. 36. This is not reasonable. 37. Because the seer, etc. and the characteristics of seeing, etc. 38. are not distinguished. 39. If the characteristics of the seer, etc. are established separately from seeing, etc., Paragraphs: $ 0 3 13 21 28 32 39 #
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Please segment these sentences into coherent paragraphs: 0. “Two meanings” : the two meanings stated in the text. 1. In the tenth case, “turning back” means turning back in the middle while the work is being done as begun. “Without turning back” means without turning back. There he is free from anxiety. Therefore it is said, “without regret,” etc. 2. In the eleventh case, “living together” means living together. As bad people living together disrespect each other, 3. They do so out of disrespect. This sutta should be regarded as taught for the purpose of showing the practice of respect to good people by way of the prohibition of that .🔽In the twelfth , in both sides: in both sides of the bhikkhus who have fallen 4. They do so out of disrespect. This sutta should be regarded as taught for the purpose of showing the practice of the noble ones with respect. 5. In the second, “sense desires” are the five strands of sense pleasure or all states of the three planes. 6. In the second, “sense desires” are the five strands of sense pleasure or all states of the three planes. For this is said: “All states of the three planes are sense desires in the sense of being desirable” . “Renunciation” is going forth from home to 7. since this is said:🔽“Going forth is the first jhāna, 8. And Nibbāna is insight too;🔽All profitable states 9. Are called renunciation” . 10. . In the third, “sense desires” are the five aggregates as objects of clinging, and the pleasure dependent on them is sense-desire-born pleasure. The opposite of that is pleasure free from sense desires, which is supramundane pleasure. 11. . In the fourth, “sense desires” are pleasure included in the round of rebirths, and the pleasure that has Nibbāna as its object is pleasure that is not included in the round of rebirths. 12. . In the fifth, “defilement” is what is defiled. Hence it is said, “pleasure that goes with the round” . “Pleasure that is free from defilement” is pleasure associated with the path and fruition. 13. In the sixth, the pleasure of the noble ones is noble pleasure; it is also noble and pleasure, thus it is noble pleasure. The pleasure of the ignoble is ignoble pleasure; it is also ignoble and pleasure, thus it is ignoble pleasure. 14. In the seventh, pleasure is mental pleasure. 15. In the eighth, it occurs together with joy, thus it is with joy; the pleasure associated with joy. It has no joy, thus it is without joy; the pleasure dissociated from joy. But in the commentary the pleasure of the jhāna is pointed out here. And so i 16. For even the worldly pleasure without joy can be called the best. Its superiority should be understood as distinguished by plane. 17. In the ninth, the pleasure that has the nature of satisfaction is satisfaction-born pleasure, not the pleasure that has the nature of equanimity, which is not satisfaction-born pleasure. 18. But here the pleasant feeling associated with body-consciousness is also pleasure. But in the commentary it is said: “In the three jhānas it is pleasure” . 19. In the tenth, pleasure associated with concentration is pleasure of concentration. Pleasure not associated with concentration is pleasure not of concentration. 20. In the eleventh, the explanation of the sutta is this. 21. In the thirteenth, the fine-material jhāna is materiality, and that is its object, thus it is “having materiality as its object.” 22. But the inclusion of the fourth jhāna is for the purpose of showing that it is capable of being treated in the same way as the counterpart sign. 23. Any kind of materiality: any kind of materiality characterized by deformation. Non-materiality should be understood by the method of the opposite of that. 24. The description of the pleasure section is ended. 25. The Description of the Section on the Sign 26. In the first of the third triad, the fruit is gathered here, as it were, by the remaining conditions, thus it is a sign of gathering . 27. “With a sign” means “with a cause.” “In the second sutta, etc.,” means in the second sutta, etc., of the Nidana Samyutta.🔽“This is the only” means that he shows that the words “source,” etc., are synonyms for “cause.” 28. “It is a source because it pours out the fruit” .🔽“It is a cause because the fruit is established by it” . 29. “It is a condition because the fruit comes to it” . 30. “It is a source because the fruit is formed in it” . 31. In the seventh case, “as a condition” means as a conascence condition, etc. 32. In the tenth case, “formed by the conditions that meet and combine” means “formed.” A formed state is the object of these, thus it is “having a formed object.” At the moment of the path they are called “non-existent” because they are abandoned.🔽“Non- 33. The teaching is taught up to arahantship. At the end of each sutta 34. “they are non-existent” is said. 35. The commentary on the Sanimittavagga is finished. 36. THE DHAMMA VAGGA 37. In the first triad concentration in the four noble fruitions is fruition concentration. So too with the knowledge. 38. In the second, “apprehending” is apprehending associated states. “Non-distraction” is non-distraction. 39. In the third, “name” is in the sense of bending , and “form” is in the sense of deformation . The four immaterial aggregates are meant, which is why it is said, “Knowledge of the delimitation of the categories of mental data is called ‘name’” . Paragraphs: $ 0 5 10 13 15 20 25 32 36 #
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Please segment these sentences into coherent paragraphs: 0. He is not one who practices the perfection of wisdom, which is the nature of the perfection of wisdom as it has been taught, up to he is not one who accomplishes it. 1. After that, the second, the path of meditation with the characteristic of complete purity, is to be cultivated. Therefore, in order to take up the cause of its arising and to abandon the cause of its non-arising, respectively, first, 2. in order to realize the cause of its arising, it is said, “What bodhisattva…” and so on. 3. A bodhisattva who has long practiced the perfection of wisdom with the second tathāgata going before is one who has previously practiced. 4. He is also wise by the power of skill in means. 5. As soon as he hears it, he will generate the perception of the teacher. 6. By possessing just that cause of birth, one will quickly realize the path of meditation with the characteristic of complete purity. 7. Enlightenment is the realization of the dharmatā of all phenomena. 8. It is peace because all harm is pacified. 9. After the cause of generation, in order to teach the cause of non-generation, it says “previously practiced,” and so on. 10. Even though one makes offerings to a trillion buddhas and gives away one’s retinue and so on while practicing conduct in the past, it is not the perfection of wisdom. 11. The cause of its non-arising is the power of the cause, which is the lack of faith in the Mother of the Victors due to the cause of the manifest clinging to the aggregates, the reliance on non-virtuous friends, and the blessing of Mara. The meaning 12. Even though one hears the Mother in that way, the one of little intelligence does not understand the profound Dharma and therefore abandons it. 13. Having abandoned it, one goes to the great Avici hell. 14. It is said that by abandoning the perfection of wisdom, one becomes without the refuge of the Buddha Jewel and so forth. 15. In order to summarize, 16. he says, “Therefore, etc.” 17. Since lack of faith is itself a fault, therefore, O Bodhisattva, if you want to reach, to actualize, the supreme knowledge of the Buddha, have faith in this perfection of wisdom, the Mother of the Conquerors.🔽It would not be right if, like a merchant 18. and returned empty-handed, 19. you should return from the island of jewels of the perfection of wisdom without the inexhaustible special qualities that you have previously accumulated. 20. This concludes the explanation of the seventh chapter, the chapter on the hells, in the Ornament of Mahayana Sutras, a commentary on the perfection of wisdom. 21. Having taught the object of elimination and the object of attainment in terms of birth and the cause of birth, in the same way, in order to teach the purity of the path of cultivation in general, which is the purity of the characteristics of the extr 22. it is said: “The purity of form should be known as the purity of the result.” 23. Form is the nature, the five aggregates, etc. 24. The purity is the freedom from attachment to self, other, etc., and the illusion-like nature. 25. The phrase “the result of the first” is a remainder. 26. The purity of the other stages should be known in the same way. 27. Otherwise, the purity of the result would not be possible. In the same way, the purity of form should be known through the purity of the result. The same is true for the rest. 28. because the cause follows after the result.🔽Having taught the general purity, he teaches the particular purity: 29. The purity of all the forms of the result is declared to be the purity of the knowledge of all modes. 30. The path of cultivation begins with the stage of no-more-learning and extends as far as the sphere of nothingness. 31. By repeatedly observing the general principle that all things are without self, one abandons the nine categories of defilements, such as the great, etc., of each stage, and gradually produces the small of the small, etc. 32. In all aspects, one masters the perfections of means. 33. At that time, in the state of the summit, the forms of the result are pure. 34. The Bhagavān Buddha has declared that the path of cultivation, which has the characteristic of being extremely pure, is the three omnisciences in general, but the omniscience of the path is omniscience. 35. Similarly, the result, pure form, is also grasped as pure due to the purity of omniscience. 36. Because it is taught in the Sata-sāhasrikā that it is so. 37. If that is the case, there would be error due to the difference in purity. 38. He says that omniscience, etc. 39. The difference in purity of the yogi/nī is taught here in terms of the conventional. Paragraphs: $ 0 3 9 15 21 28 34 #
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Please segment these sentences into coherent paragraphs: 0. A: Homage to the Buddha! 1. If you want to see all the lands, 2. From the mouth of the great mountain of the Eighteen Jewels, 3. All phenomena are unborn and unceasing. 4. The mind is the supreme of knowledge. 5. If you want to drink all the water, 6. Drink the water of the great ocean. 7. The water of the unborn bodhicitta. 8. The great ocean of the middle and end is the great ocean. 9. If you want to burn all the stability, 10. The great fire of the time of destruction is set. 11. All thoughts are stable. 12. The fire of the mind is the spontaneously present wisdom. 13. If you want to live in a peaceful and peaceful place, 14. They live in a vast retreat, and their retinues are happy. 15. The bodhisattva is a great refuge. 16. The song of the hero Akṣuvari, the one who illuminates the sky, is finished. Paragraphs: $ 0 3 9 13 #
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Please segment these sentences into coherent paragraphs: 0. The sun, moon, and jewels are beautiful. 1. The three realms are the luminosity of the gods. 2. You are the luminous one, the glorious one, and you are the benefactor of light. 3. When this light is removed, the light of the victorious ones will be left behind. 4. The voice of your gods is the voice of the nāgas. 5. The afflictions that blaze again and again are pacified. 6. The voice of the great and mighty, the voice of the great and mighty, 7. It is not burning because it pacifies all afflictions. 8. Doctors who are in the ten directions are also in the ten directions. 9. It is impossible to pacify the afflictions of going anywhere. 10. The king of physicians, the one with no other, spoke. 11. At that time, he gives away all the peace of all the afflictions. 12. His radiance is unsurpassed, his strength is unsurpassed. 13. His speech is free from faults and is free from error. 14. May I be free from enemies, and may I be free from the darkness of the dustless, and may I be free from the darkness of the dustless. 15. Generosity, discipline, and virtue are equal in their diversity. 16. The discipline of the Dharma is not confused. 17. I was happy to be able to do it. 18. They are patient, disciplined, and very positive. 19. The joy of the enemies of the joyful ones is to be abandoned. 20. He is endowed with the power of power and the wisdom of the path. 21. The mind is the mind that is the mind that is the mind that is the mind that is the mind that is the mind that is the mind that is the mind that is the mind that is the mind that is the mind that is the mind. 22. The mind that is delighted with the light is the most exquisite. 23. This is the time for you, O Sage, to come here. 24. The mind is meditated on loving kindness, compassion, joy, and equanimity. 25. They have overcome the darkness of faults and are free from sleep. 26. The path of Brahma is the path of the victorious ones, the one who has been trained. 27. The time has come for the happy ones to depart. 28. The Blessed Ones men, or king of the mountains, heard the verse that the Blessed One had requested at the time. 29. Monks! 30. The king of humans and humans is called the tree of time. 31. He will also be a monk, and he will be wearing a robe and a temple. He will stay there for seven days. 32. Then the bodhisattva thought, This is the crown of the gods. 33. I built a house like this, and in that house the Blessed One, accompanied by a host of bodhisattvas and śrāvakas, built a house that was built on a precious lion throne. 34. I took my hand and blessed him, and he blessed him, from the sky, with the scent of incense that was the king of mountains. 35. Then, at that time, the bodhisattva Devadatta entered this meditative absorption. 36. As soon as he entered that meditative absorption, he built a ten-foot house in the presence of the Blessed One. 37. It is beautiful to behold. 38. The fourth is the fourth. 39. The four pillars are broken. Paragraphs: $ 0 5 8 15 23 28 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. What is that entry? 1. It is taking refuge in the Three Jewels and generating the mind of enlightenment, and so on. 2. Here, friend means in a friendly way. 3. The teaching is the scriptures of the Tathāgata. 4. Listen to my command means do it for as long as you live. 5. Then, not knowing how to enter the teaching, the lords of the three worlds 6. said this: 7. How should we practice? 8. Bhagavān Vajrapāṇi also taught the very practice of what is desired, saying Buddha, Dharma, and so on.🔽 Practice 9. means take it up. 10. How should one practice?🔽Therefore, it is said: 11. In order to attain omniscient wisdom, 12. Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge o 13. Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things. 14. Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things. 15. Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge of all things.🔽Omniscience is the knowledge o 16. Omniscience is the knowledge of all things.🔽Omniscience 17. The creator is the emanator of all spirits. 18. The destroyer is the one who causes destruction. 19. The lord of all spirits is the one who is the master of all spirits, that is, all sentient beings. 20. The god of gods is the one who is beyond the gods. 21. What is the name? 22. The one who is called Maheśvara is the one who is given the name in accordance with the meaning. 23. Why should you listen to my words? 24. This is what is being shown: 25. If I am greater in magical power than you, why should I listen to your words? I am the one who possesses great magical power.🔽 When this was said, 26. the Blessed One Vajrapāṇi replied again: 27. Oh, wicked sentient beings! and so on. 28. Oh, wicked sentient beings! is the reprimand. 29. Having entered the mandala is the first command. 30. Also abide in my pledge is the second command. 31. This is what is being taught. 32. Whatever my command is, that I am telling you; 33. you should not transgress it for as long as you live. 34. Not only that, but also do not transgress the command of any mantra practitioner who focuses on my mantra and mudra. 35. Then, at this point, Mahadeva, not knowing the essence of the Bhagavat Samantabhadra, asked the Bhagavat. 36. Then the Blessed One said to Maheśvara and the others, where Maheśvara is at the head of the assembly of the three worlds, that is the assembly of Maheśvara and the others of the three worlds. 37. All together means without exception. 38. Having addressed them, he said this. 39. What was said? Paragraphs: $ 0 3 5 8 10 17 21 23 25 27 35 #
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Please segment these sentences into coherent paragraphs: 0. Her name was Puṇṇā. She had the requisites of the Path, and for twenty years she lived with Mahāpajāpatī Gotamī.🔽After listening to the Dhamma, she became a lay devotee. 1. Later, she became a probationer nun and began to practice insight meditation. 2. The Teacher, while sitting in the Perfumed Chamber, sent forth an aura of light and spoke this verse: 3. “Puṇṇā, fill yourself with the Dhamma, like the moon on the fifteenth day; 4. With your wisdom complete, break the mass of darkness.” 5. Here, “Puṇṇā” is an address to her. “Fill yourself with the Dhamma” means fill yourself with the thirty-seven factors of enlightenment. 6. Be complete. “Like the moon on the fifteenth day” — the letter “r” is used to connect the words. On the fifteenth day, the full moon,🔽the moon is complete with all its digits. “With your wisdom complete” means with the wisdom of the path of arahantsh 7. “Break the mass of darkness” means completely destroy the mass of delusion. 8. and break and cut off. By crushing the mass of delusion, all the defilements are crushed. 9. Having heard this verse, she developed insight and attained Liberation. Therefore it is said in the Apadana: 10. “On the bank of the Candabhagi River, I was a Kinnara maiden then; 11. I saw the dust-free Buddha, the self-dependent, unconquered one. 12. With a joyful mind, full of faith, and with awareness, with palms joined, 13. Taking a garland of reeds, I worshipped the self-dependent one. 14. By that well-done deed, with intention and aspiration, 15. Having abandoned the body of a Kinnara, I went to the realm of the Thirty-Three.🔽Among the thirty-six kings of the gods, I became the Great Benefactor; 16. Among the ten Wheel-turning Kings, I became the Great Benefactor; 17. Having been inspired, I went forth into homelessness. 18. My defilements were burned away, all existences were destroyed; 19. All taints were completely destroyed, there is no more becoming. 20. For ninety-four eons, the flower I worshipped, 21. I do not know the woeful state; This is the fruit of worshipping with flowers. 22. My defilements are burnt up … I have done the Buddha’s bidding. 23. But when she attained Arahantship she recited this verse again. And this was her verse of realization. 24. The Commentary on the Verses of the Elder Nun Puṇṇā is finished. 25. Tissā’s Verses 26. Tissā, train in the training: these verses are by the trainee nun Tissā. She too had made her beginning under former Buddhas🔽and had accumulated profitable roots of good in various existences,🔽and through the conditions of the profitable roots of goo 27. When she had reached years of discretion, she became a supporter of the Bodhisatta. 28. Later, when she had gone forth with Mahāpajāpatī Gotamī, she was practicing insight. 29. The Teacher sent forth an illumination in the way already described and said: 30. “Tisse, train in the training, let not the opportunities pass you by; 31. Free from all bonds, go through the world, free from defilements.” 32. Herein, tisse is an address. Train in the training: train in the threefold training beginning with the higher virtue; 33. the meaning is, accomplish the three trainings associated with the path. Now, as to the reason for accomplishing them, he said, “Let not the opportunities pass you by.” The opportunities are the human state, the possession of the faculties, the arisi 34. Let not these opportunities pass you by, let them not be wasted. Or alternatively, the four bonds beginning with sensuality 35. let them not pass you by, let them not overcome you. Free from all bonds: free from all bonds of sensuality, etc., 36. and free from defilements, go through the world, go through the world with the happy life of one who sees ; this is the meaning. 37. When she had heard this verse, she increased her insight and attained Arahantship. The rest should be understood as already stated. 38. The Commentary on the Verses of the Elder Nun Tissā is finished. 39. . Verses of the Elder Nuns Tissā, etc. Paragraphs: $ 0 5 9 25 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Where it is given, it is of great fruit: where it is given, it is of great fruit, there one should give. 1. The explanation of the “Food” Thread 2. In the seventh, he gives life: he gives a life-term. Beauty: the beauty of the body. Pleasure: bodily and mental pleasure. Strength: bodily strength. Eloquence: suitability and fluency. 3. The explanation of the “Faith” Thread 4. In the eighth, they favour: they help. Like a great tree with a spreading crown: like a tree with a spreading crown. In a delightful place: in a delightful meeting-place. Those who want shade go to the shade: those who want shade go to the shade. 5. and they go to the shade like those who have no bones. ‘Low-voiced’ means low-mannered. ‘With anger and conceit overcome’ means 6. and they go to the shade like skeletons. ‘Low-born’ means low-born in conduct. ‘Free from anger and conceit’ means free from anger and conceit. ‘Gentle’ means endowed with gentle, pure virtue. ‘Agreeable’ means agreeable. 7. The commentary on the Ninth Chapter. 8. ‘Will support us when we are old’: having been supported by us when young by giving milk, porridge, and so on, and by enlarging his hands and feet, etc., he will support us when we are old by giving us gruel, bathing us, giving us food, and so on. 9. ‘Will do our work’: having put aside his own work, he will go and do our work that has arisen in the king’s house, etc. 10. ‘The family line will last long’: if the son protects our property, such as fields, land, gold, and silver, without destroying it, the family line will last long. Or the family line will last long if the property, such as the regular meals, etc., tha 11. and will not break the family tradition, then in this way our family tradition will last long. He will inherit the family estate: 12. he will make himself worthy of the family estate by conduct in accordance with the family tradition. He will give gifts: 13. having given the gift on the day of his admission, he will give gifts from the third day on.🔽He will be virtuous:🔽he should be understood as virtuous in the sense of being correct in his behaviour towards his parents. He will remember what was done f 14. he will remember what was done for him by his parents. He will do what they tell him:🔽he will do what his parents tell him. He will support his mother and father: 15. he will be one who supports those who supported him. He will be praised by the people: 16. he will be one who is praiseworthy in the eyes of the multitude. 17. and by the leaves and fruits called ‘ bowls. ’ In the forest: in a place without villages. In the jungle: 18. in a great forest, a wilderness. The rest is clear in meaning everywhere. 19. The fourth sub-chapter on Sumana is finished. 20. The sub-chapter on King Muṇḍa 21. 1. The First Discourse 22. In the first of the fifth , in the case of the reasons for taking up of enjoyments: the reasons for taking up of enjoyments. By what is gained by exertion and energy: 23. by what is gained by energy called “exertion.” By what is stored up by the strength of arms: by what is accumulated by the strength of arms. 24. By what is produced by the sweat of one’s brow: by what is produced by the sweat of one’s brow after exertion. By what is just: by what is in accordance with the Dhamma. By what is righteously gained: 25. by what is gained without transgressing the ten courses of unwholesome action. He fattens: he makes fat, makes stout. The rest here should be understood in the way stated in the Four-Fives . The second is clear in meaning. 26. The Discourse on What is Liked 27. In the third, the way of undertaking that leads to long life is the meritorious way of undertaking consisting in giving, virtue, etc. The same method applies in the rest. The penetration of meaning: the acquisition of the meaning, is what is meant. 28. The explanation of the Manapadāyī Sutta is finished. 29. In the fourth, Ugga is the name of one who has risen above others because of his special qualities. The edible made of rice-flour is called sālapupphaka because it is mixed with the four kinds of milk-products and is shaped like a sāla flower.🔽For it 30. which are then wrapped in cloth and tied up. 31. When the Blessed One was sitting after taking his meal, he wanted to give it to him. “The Blessed One accepted” is said merely to show the teaching, 32. But the lay devotee gave it to the Blessed One and the five hundred bhikkhus.🔽And as in the case of the pork, so too with the other kinds of meat. 33. Herein, ripe mangoes means ripe mangosteen. Pork means pork cooked with the above-mentioned sweet things and with ripe mangosteen. 34. Expressed oil means oil that has been expressed. Rice-gruel means rice-gruel cooked with rice powder and with ghee, etc., and mixed with the four sweet things, and then kept in a vessel. 35. The Blessed One does not accept it. Herein, what is not allowable is said not to be allowable even when it is allowable. 36. But the treasurer had it all brought and made into a heap. He sent the middlemost of his sons to find out what was allowable and what was not. 37. and gave him a piece of sandalwood. It was not very big: two and a half inches wide, 38. and one and a half inches thick, but because it was a valuable piece of wood it was worth a good deal. The Blessed One accepted it, 39. had it cut into small pieces, and gave it to the bhikkhus to use as collyrium and ointment. Paragraphs: $ 0 3 7 20 21 26 29 35 #
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Please segment these sentences into coherent paragraphs: 0. That is true, 1. but the reason of the result is accepted in that case, 2. and the reason of nature is famous in the world. 3. The words of a trustworthy person are consistent with the result. 4. And fame is consistent with the nature. 5. Why are these reasons not the nature itself?🔽It is said: 6. The desire to speak is consistent with the nature. 7. The equality of trust in self and other 8. Therefore, my words 9. are explained as one treatise. 10. There is no one at all who has a mind that is convinced by a valid cognition, 11. because the opponent who is free from all faults is not seen by everyone, and so cannot be understood. 12. And because it is not possible to ascertain anything from a confused convention, nor from an inference. 13. Therefore, since everything is nonexistent, the acceptance of a conviction is a conviction, but not ultimately. Thus, in order to show that this is the same, I have made it together with my own words.🔽Thus: 14. Since I am not a valid cognition, 15. these words do not engage. 16. Thus, in the case of a treatise that is renowned, 17. if it is not taught there, it is not analyzed. 18. If you do not accept that you yourself are a valid person, then it follows that your words are not engaged. 19. For example, if you say, “All speech is false,” 20. if you accept that you yourself are speaking falsely, then your words are understood. 21. The meaning of your words is that “nothing at all is to be done on the basis of my words.” 22. In that case, we would be exhausted trying to understand you, 23. because that meaning would be established even if you did not say it.🔽Also, the words of a wise person who has a mind that is transformed by knowledge are clear. 24. If you say, “All speech is false,” that is not refuted, 25. because if that were refuted, 26. The meaning of the context is not established. 27. In this way, the statement is not connected to the refutation of the three times. 28. If this statement is not valid cognition, 29. it is discarded as stolen. 30. If all statements are false, then it is taught like that, but it is untenable due to contradicting one's own words. 31. By engaging in speech, one accepts being valid with respect to oneself. Therefore, how is it taught that one is not valid? 32. If it is said that it is due to later regret, 33. in that case, it is still contradictory. It is better not to teach at all. 34. What is the use of exhausting oneself? 35. It is done without analysis. 36. This itself is the fault of analysis and so on. 37. But if it is said that this statement it is false refutes the present and future, 38. What use is this expression at that time? 39. And for that which will arise, Paragraphs: $ 0 5 13 23 30 37 #
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Please segment these sentences into coherent paragraphs: 0. and having uttered one's own name, 1. one should perform the mandala rite with the vajra. 2. Then, having gathered, perform all the rites, and induct the disciples. 3. Then, having inducted them, one should say this: 4. What is said?🔽Today, Vajrapani will consecrate you as the very vajra wrath of all the Tathagatas. 5. The vajra wrath of all the Tathagatas is Humkara. 6. The vajra wrathful one who is of the nature of that is his vajra wrathful one. 7. By him you are empowered means that you should generate the empowerment of the secret entrance into the mandala. 8. This is the meaning of the statement, “You should practice it well.” 9. Because you are empowered by the wrathful vajra of Vajrapāṇi and Vajra Hūṃkara,🔽you should uphold it well and practice it. 10. You should also practice it until all sentient beings attain the result as stated. 11. Without exception means 12. the realm of sentient beings is exhausted.🔽Completely means 13. all around. 14. To protect means 15. for the purpose of removing the sufferings of the lower realms, etc. 16. The benefit of all the Tathagatas is the future birth in the Buddha-fields of Sukhavati, etc. which are connected with all the Tathagatas. 17. Happiness is the happiness and mental joy of attaining a higher delight than in this life. 18. The attainment of the supreme is the attainment of Buddhahood, Vajradharahood, etc. which is the result of that attainment. 19. The Vajra Wrath is the reason for the complete purification of all sentient beings for as long as they live by the method of Humkara through the Vajra Wrath samadhi. 20. The making of Mara has been explained. 21. The word also includes the mundane benefits and happiness. 22. The remaining ritual should be understood as explained in the great maṇḍala of Trilokavijaya. 23. One should give the vajra to the two hands, just like the vajra, means the subtle vajra, the size of a barley seed. 24. Thus, having taught extensively the ritual of the master's actions and the ritual of inducting the disciples, 25. now, in order to teach the master the accomplishments that are taught in the Dharma maṇḍala to those who have obtained the commitments and empowerment, 26. [the Bhagavān] declares then, and so on. 27. The vajra wrathful ones are Vajrahūṃkāra and so forth. 28. Subtle pristine awareness is the pristine awareness that has preceded the stabilization of the subtle vajra. 29. Having stabilized the subtle vajra of that,🔽he should recite the mantra of his deity. 30. Having previously performed the yoga of one’s deity as taught in the mandala of Trailokyavijaya, and having bound the great mudra of one’s wrathful deity as taught in the Dharma mandala, 31. one should meditate on the subtle vajra for three months according to the rite taught in the Dharma mandala of Vajradhātu. 32. Having stabilized that,🔽with the yoga of one’s vajra, 33. the practitioner of the wrathful deity of his choice should apply himself to the recitation of the mantra “hum hum” with the syllable hum. 34. “That” refers to the object of the rite. 35. “His life”🔽“will be destroyed” 36. means that he will be rendered unconscious. 37. This is what is being taught. 38. By the yoga of the letter hūṃ at the aperture of the nose, the blazing vajra falls upon the object of the rite, and he becomes unconscious. 39. Having stabilized the subtle vajra,🔽as before, Paragraphs: $ 0 4 9 12 19 24 30 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Carrying a great big snake, a boa constrictor, and going along delighted. 1. “I approached them, O King, and, my hair standing on end, I said in fear: 2. ‘Where is this fearful body being taken? What do you say, O sons of Bhoja?’ 3. “‘This snake is being taken for food, a great big snake, a boa constrictor. 4. The flesh is good, fat, and tender, O Prince of Videha, you do not know the taste.’ 5. “‘Having gone from here to our abode, having taken our weapons and made ready, 6. we will enjoy the flesh, delighted, for we are, indeed, eaters of snakes.’ 7. “‘If this is being taken for food, a great big snake, a boa constrictor, 8. I will give you sixteen sacrificial animals; release this snake from his bonds.’ 9. “‘Surely this is a delightful food for us, and many snakes have been eaten by us. 10. We will do as you say, Alara, and be your friends, Prince of Videha. 11. “Then they released him from his bonds, from the noose of the one without pity; 12. And the king of the nāgas, released from his bonds, went off to the east for a moment. 13. “Having gone off to the east for a moment, he looked back with his full eyes at me; 14. And I followed him, holding out my ten finger-nails in reverence. 15. “Go on, go on, you who are going quickly, let not your enemies seize you again; 16. For it is painful to meet with enemies again, go to the unseen state, son of Bhoja. 17. “He went to a delightful, clear, blue-hued pool with a good ford; 18. He looked around, free from fear and confident, with the trees and vines all around. 19. “Not long after the nāga entered there, he appeared to me, Lord of the People, in a vision; 20. He attended on me like a son on his father, speaking what was pleasing to the heart and delightful to the ear. 21. “You are my mother and my father, Aḷāra, my friend who gives me life within. 22. I have attained my own psychic power; see my abodes, Aḷāra, 23. With plenty of food, much food and drink, like the abode of Vāsava.” 24. Herein, the mansion is the golden-paved mansion of the Saṅkhapāla nāga king, endowed with the many hundreds of requisites of a nāga king. 25. By merit: having seen the great result of the merit he had made, he had faith in kamma, its result, and the world beyond. 26. Because of that faith, I went forth. Not for the sake of sensual pleasures: not for the sake of sensual pleasures, not out of fear, 27. not out of hatred, not out of delusion, do I tell a lie. “Delight will arise”: “Venerable sir, having heard your words, delight and joy will arise in me. 28. “Trade”: “I will go and do trade.” “On the way I saw”: 29. and was going along in a comfortable carriage in front of five hundred carts, I saw on the highway some people of the country 30. who had a great many oxen. ‘Having taken’ means having taken with eight loads. ‘I said’ means I spoke. ‘A fearful body’ means a body that causes fear. ‘Sons of Bhoja’ means he spoke affectionately to the hunters. 31. ‘Sons of Videha’ means they spoke to Āḷāra because he lived in the country of Videha. ‘Having killed’ means having cut up. ‘For we are’ 32. means we are the enemies of the nāgas. ‘For food’ means for the sake of food. ‘And be our friend’ means you be our friend, and know the favour we have done. 33. ‘Then to them’ means, great king, when those sons of Bhoja spoke thus, I gave them sixteen draught oxen with their harness, 34. and a hundred pieces of money for each, and to their wives I gave clothes and ornaments, and then they said to the nāga king Saṅkhapāla:🔽‘Great king, we have done what you asked us to do, 35. and made him lie down on the ground. Then they seized him by the neck with a prickly black-thorn creeper, and 36. began to drag him along. Then, seeing the king of the nāgas struggling, I, without struggling, cut that creeper with my sword, 37. and, as if removing the thread from the ear of a child after piercing the ear, I gently removed the creeper, without causing pain. At that time, those sons of the brāhmaṇa, having put the rope into the mouth of the nāga, and having untied the noose, 38. released the serpent from the bonds. They removed the rope with the noose from his nose. 39. Thus he shows. In this way, having released the serpent, they went a little way, thinking, This serpent is weak, at the time of death we Paragraphs: $ 0 9 17 24 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, the supreme obstacle is destroyed. 1. These are the four wrathful actions that bring about the two ripening. 2. They also have a burning head, a red beard, a yellow eyebrows, and a yellow complexion. 3. The semen is burned upward. 4. The eyes of the female are red and yellow. 5. The word open mouth means open mouth. 6. The marks of the roots of these are the upward division of the lotus, the upward division of the lotus, and the upward division of the vajra. 7. The rest is sword and so on. 8. They are adorned by the wrathful spirits, and they live by the embrace of the compound. 9. All the mandala is directed toward the master. 10. The name all is in its own place. 11. The word by its own nature is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word that is a word tha 12. The light of the seed of the heart is the hook. 13. It is because they are the cause of the downfall. 14. He gathered and invited all the ways of the Mañjuśrī Vajradhara. 15. Thinking that it is like seeing a Buddha sitting in front of you. 16. The obstacles that come with it are the death-master, the ruler of the gods, and so forth. 17. They guard the mandala to prevent them from entering it again. 18. I offered them the moon and the flowers and the vajra mantra of Mañjuśrī. 19. The wheel of wisdom is placed within its wheel and is thought to be brought inside. 20. What else? 21. With the earth essence and so forth, and with the vajra body and so forth, I will bless the eyes and the body and so forth. 22. The first is the thought of the wisdom being, up to and including the breasts. 23. The light rays of the seed essence of your wisdom bodhisattvas inspire the tathāgatas of the ten directions and confer the empowerment upon them by pouring the water of the precious vase into the accumulations of wisdoms that arise from the light ray 24. What is the result of these? 25. The reason is that it is not the same as the reason. 26. It is the great branch of the result, such as the cause, the ripening, and so forth, and the great branch of the practice, the practice, and so forth. 27. The light of the heart sword is the essence of the heart. 28. The first verse begins with the following verse: 29. The wheel is the great limb of the practice and the great result of the cause. 30. The first two are the blessing of the eyes of the mandala, and so on, and the blessing of the body, and so on, and the empowerment. 31. Since the empowerment is complete, the crown is transformed into a wheel, and the empowerment is complete because the empowerment is blessed. 32. The Buddha is said to be the one who is seated on the crown of the person. 33. The gate-keeper is the one who gives the empowerment. 34. The crown of the immortal is the vajra bodhi. 35. The crown of the skull is the one that is not moved. 36. This is the explanation. 37. Thus, the empowerment is given in this way. 38. The word sweet comes from his mouth. 39. From that cow, the wisdom cow, the body of the cow, is the natural radiance of the form of a vajra, and so forth. The light of the innumerable houses transcends it, here the word outer form and so on is left over. Paragraphs: $ 0 5 9 12 14 18 21 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The consciousness that is empty of concepts and apprehended by the nature of concepts and concepts is impermanent in the instant and continuously exists in the instant, and arises as a cause and effect from the moment before and after. This is the di 1. The scriptures also say, O children of the Victorious One, these three worlds are mind-only. This is the scriptural analysis of the different aspects. 2. What is the object of knowledge? 3. If you are not distracted by this, 4. Where will they go? 5. Everything is its nature. 6. Meditation is the meditation that eliminates all concepts, since mind is indivisible in the variety of appearances. 7. The best scripture is the desire to not contemplate the mind itself for a moment. 8. The fragrance of concentration. 9. The perfection of wisdom, which is the mere cognition of the aspects, purifies the three spheres of existence by means of the three nonconceptual five transcendent perfections, and thus engages in the benefit of unsurpassable bodhisattvas. 10. The only thing that is to be discerned is the mind that is not a form. 11. The consciousness that has a form is the consciousness that has a form. 12. If the form is a color, then consciousness is not consciousness. 13. For example, space is not a pot if it is not inherent. 14. If it is a pot, it is not space. 15. If form and formlessness are contradictory, then they are not cognitions. 16. If consciousness is consciousness, it is not a form. 17. If it is not distinct from the knowledge of the nature of phenomena, then the knowledge of the nature of phenomena is impermanent. 18. It is a combination of factors that causes the disintegration of the mind. 19. Therefore, the consciousness with its aspects is not tenable. 20. Now we will examine the absence of form. 21. The knowledge of equanimity and the knowledge of subsequent attainment. 22. The self-knowing mind, which is established by scripture and reasoning, is the self-knowing mind that is the self-knowing mind that is the self-knowing mind that is the self-knowing mind that is the self-knowing mind that is the self-knowing mind tha 23. The prophecy is as the child examines it. 24. If there is no external object, 25. The mind is disturbed by attachment. 26. What is the meaning of the appearance? 27. It is like an illusion. 28. The mind is invisible. 29. The sky is infinite and pure. 30. The Dharmakaya of the Great Perfection. 31. It is neither fabricated nor manifest. 32. The form that arises from that is the form. 33. The next life is like an illusion. 34. This is the reason why. 35. The nature of the dharmakaya is the emptiness of external phenomena, the absence of conceptual elaborations. 36. The continuum is asserted to be a cause and an effect, but the momentary is asserted to be permanent. 37. The attainment of the latter is deluded by the power of the habitual tendencies of conceptual thought. 38. The various things that appear to be erroneous are not true, but are like illusions. 39. The desire to attain such equipoise and postponement is discrimination. Paragraphs: $ 0 2 6 9 10 20 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. If one practices the purity or impurity of the water, fire, wind, space, or consciousness elements, or the characteristics of the purity or impurity of the water, fire, wind, space, or consciousness elements, it is not practicing prajñā-pāramitā. 1. If one practices the emptiness or non-emptiness of the earth element, or the characteristics of the emptiness or non-emptiness of the earth element, it is not practicing prajñā-pāramitā; 2. If one practices the emptiness or non-emptiness of the water, fire, wind, space, or consciousness elements, or the characteristics of the emptiness or non-emptiness of the water, fire, wind, space, or consciousness elements, it is not practicing praj 3. If one practices the signlessness or wishlessness of the earth element, or the characteristics of the signlessness or wishlessness of the earth element, it is not practicing prajñā-pāramitā; 4. If one practices the elements of water, fire, wind, space, and consciousness as having characteristics or not having characteristics, or if one practices the characteristics of the elements of water, fire, wind, space, and consciousness as having cha 5. If one practices the earth element as having aspirations or not having aspirations, or if one practices the characteristics of the earth element as having aspirations or not having aspirations, it is not practicing prajñā-pāramitā; 6. If one practices the elements of water, fire, wind, space, and consciousness as having aspirations or not having aspirations, or if one practices the characteristics of the elements of water, fire, wind, space, and consciousness as having aspirations 7. If one practices the earth element as tranquil or not tranquil, or if one practices the characteristics of the earth element as tranquil or not tranquil, it is not practicing prajñā-pāramitā; 8. If one practices the elements of water, fire, wind, space, and consciousness as tranquil or not tranquil, or if one practices the characteristics of the elements of water, fire, wind, space, and consciousness as tranquil or not tranquil, it is not pr 9. If one practices the earth element as being far away or not far away, or practices the characteristics of the earth element as being far away or not far away, one is not practicing prajñā-pāramitā; 10. If one practices the water, fire, wind, space, and consciousness elements as being far away or not far away, or practices the characteristics of the water, fire, wind, space, and consciousness elements as being far away or not far away, one is not pr 11. Great Prajñāpāramitā Sūtra, Scroll 38 Paragraphs: $ 0 3 5 7 9 11 #
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Please segment these sentences into coherent paragraphs: 0. I am awakened mind, the all-creating monarch.🔽The🔽courageous one should understand my name. 1. If the courageous one understands my name, 2. all phenomena without exception will be understood. 3. I am the heart essence of what is called “I.” 4. I am the heart essence of all phenomena. 5. What is called “naturally occurring” 6. is the heart essence that is not caused or conditioned. 7. It is beyond all effort and achievement. 8. What is called “timeless awareness” 9. is unobstructed and unobscured, 10. revealing all phenomena without exception. 11. I am the one who is called “awakened mind.” 12. This ultimate meaning of “activity” 13. is the ultimate meaning that has been present from the very beginning. 14. What are called “all phenomena”🔽are the teacher, all of which is also dharmatā. 15. All teachings are also dharmatā. 16. The retinue, the place, and time are also dharmatā. 17. There is not a single thing that is not dharmatā. 18. This ultimate meaning of “essence” 19. is the essence from which everything arises.🔽All teachers also arise from 20. the nature of awakened mind. 21. The three teachings also arise from that. 22. The retinue, the place, and time also arise from that. 23. It is explained to be the essence from which everything arises. 24. I am the essence, awakened mind, 25. the one who creates all phenomena without exception.🔽All phenomena that are called “all” 26. are all phenomena. What are all phenomena? 27. The teacher, the teaching, the retinue, the place, and the time are all🔽the creator. 28. The one called the creator 29. is the teacher, the teaching, the retinue, the place, and the time. 30. The creator is the self-originated pristine consciousness. 31. The one called the king 32. is the essence, self-originated pristine consciousness.🔽The creator is victorious over all. 33. The creator of phenomena is victorious over all. 34. The meaning of “awakening” is as follows: 35. The essence, awakened mind, 36. is self-originated and originally pure. 37. All that is created by the all-creating king 38. is pure as wholly positive. 39. Therefore, it is explained as “awakening.” Paragraphs: $ 0 5 11 14 18 24 28 34 #
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Please segment these sentences into coherent paragraphs: 0. No one can fully explain the retribution for the sins of such a person, 1. Except for the Tathāgata. 2. The Buddha said: 3. Great Brahmā, 4. If someone offends, abuses, beats, or binds me, shaves their hair, puts on a piece of the kaṣāya robe, does not accept the precepts, or accepts them and violates them, 5. Their offense is greater than that. 6. Why is it so? 7. This person is still able to show the path to nirvāṇa for the devas and humans. 8. This person has already gained respect and faith in the Three Jewels, 9. Superior to all ninety-five paths. 10. Such a person will quickly be able to enter nirvāṇa, 11. Superior to all laypeople, 12. Except for laypeople who have attained patience. 13. Therefore, devas and humans should make offerings to them. 14. How much more so for those who fully uphold the precepts and whose three karmas are in accord! 15. If there are any kings, ministers, or judges, 16. If they see someone who has left home to join my Dharma committing great evil deeds, such as great killing, great stealing, great defilement of pure conduct, great lying, and other unwholesome acts, 17. they should only expel them from the country. 18. They are not allowed to stay in the temple and participate in the affairs of the Sangha. 19. They should not be beaten or whipped. 20. They should not be verbally abused or physically harmed. 21. If one deliberately violates the Dharma and punishes them, 22. that person will then fall back from liberation and be reborn in a lower class. 23. They will be far removed from all the good paths of humans and gods. 24. They will definitely go to the Avīci Hell. 25. How much more so for beating and whipping those who uphold the precepts for the sake of the Buddha's teachings! 26. Furthermore, the Daśacakra-sūtra says: 27. The Buddha said: 28. Son of good family! 29. There are four kinds of Sangha. 30. What are the four? 31. First, the Sangha of the highest truth; 32. second, the pure Sangha; 33. third, the dumb sheep Sangha; 34. fourth, the shameless Sangha. 35. What is meant by the Sangha of the highest truth? 36. The buddhas, bodhisattvas, pratyekabuddhas, and the four fruits of the śramaṇas. 37. These seven kinds of people are called the ultimate assembly. 38. Those who attain the holy fruits while living at home 39. are also called the ultimate assembly. Paragraphs: $ 0 2 15 26 27 35 #
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Please segment these sentences into coherent paragraphs: 0. The branch of ritual practice. 1. It is not the cause of all effort. 2. They are only to be done. 3. It is not a buddha to think of something that is not a thing. 4. But this is not the case with concepts. 5. The wisdom of the pure is the wisdom of the pure. 6. The wise are transformed. 7. The action is inherent. 8. The agent is also the nature. 9. The action and the object of action. 10. They have abandoned the intrinsic nature of things. 11. The nature of all these differences is the same as the nature of all the differences. 12. The letter A is correct. 13. The essence of beginninglessness is the essence of endlessness. 14. They are like the ocean of precious substances. 15. It is always the world. 16. The opposite is not mundane. 17. The meaning of the word existence is that it is not existent. 18. The nature of karma is not realization. 19. This is the Buddha. 20. This is the liberation. 21. The path is based on the path of nature. 22. He is free from all karma. 23. In the spring period, the ritual activities of the ritual, such as the elaborate mandala, the fire offering, the offering, recitation, and meditation, are explained in detail, and the nature of the preliminaries is explained in detail. 24. The first is the first. 25. Then, the essence of the body, the essence of the mind, the essence of the mind, the essence of the mind, the essence of the mind, the essence of the mind, the essence of the mind, the essence of the mind, the essence of the mind, the essence of the 26. The form is the manifestation of the Buddha. 27. The vajra is the sun. 28. The one who is the master of the vision is the Vajra King of the Formations. 29. The vajra mind is the vajra mind. 30. The essence of all is Heruka. 31. The eye is said to be the vajra of confusion. 32. I saw and heard the vajra of hatred. 33. The same is true of Jealousy and Vajrasattva. 34. The mouth is said to be the vajra of desire. 35. The vajra of jealousy is the one that touches the body. 36. These five are the gods of the Great Ones. 37. The entire world is the same as the world. 38. The king of the gods, Heruka, is the king of the earth. 39. They are said to kill the water element. Paragraphs: $ 0 23 26 37 #
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Please segment these sentences into coherent paragraphs: 0. Second, the mind practices without producing practice. 1. Third, the mind practices without producing stopping. 2. Fourth, the mind stops without producing practice. 3. For example, when a person wishes to receive the precepts, they first give rise to the intention to stop evil. 4. Before requesting the monks, the unmanifested [karmic] force has not yet arisen. 5. This is the mind stopping without producing stopping. 6. The mind practicing without producing practice 7. is the arising of the unmanifested [karmic] force when the mind is properly receiving the precepts. 8. The mind practicing without producing stopping is the precepts of meditative concentration on the path. 9. The fourth can be understood. 10. Question: To which type of wholesome [karmic] force does the unmanifested [karmic] force of the mind of meditative concentration on the path belong? 11. Answer: One explanation says it belongs to the wholesome [karmic] force of practice. 12. Kaishan says: 13. Meditative concentration subdues afflictions, and the path cuts off afflictions. 14. The unmanifested [karmic] force produced from the mind that subdues and cuts off afflictions is the wholesome [karmic] force of stopping. 15. The wholesome [karmic] force produced after the mind of meditative concentration on the path subdues and cuts off is the wholesome [karmic] force of practice. 16. It is also explained that all precepts belong to the good of cessation. 17. Question: To which good do the three collections of precepts such as embracing the good dharma belong? 18. Answer: One says: 19. The precepts of restraint belong to cessation, while the other two belong to practice. 20. Second, it is said: 21. The three kinds of precepts are all the good of cessation. 22. As when one moves the body and mouth and seeks the mind of precepts, 23. One attains the precepts of action. 24. From the precepts of action, the precepts of non-action are born. 25. That is to say, one vows to cease all evil, 26. Vows to practice all good, 27. Vows to deliver all sentient beings. 28. All three kinds of non-action are born. 29. As in vowing to practice all good, 30. There is the non-action of embracing the good dharma born. 31. Cessation does not practice the evil of not practicing all good, 32. But later when one finally practices all good, 33. This is merely following the precepts. 34. Do not take this as the precept of not practicing all good later. 35. Then one breaks this precept. 36. The precepts of embracing sentient beings are also like this. 37. Therefore, the three precepts are all included in the good of cessation. 38. Question: How is this explanation of the two wholesome [minds] different from the Vaibhāṣika masters? 39. Answer: Although their words are the same, their minds are different. Paragraphs: $ 0 3 6 10 12 17 22 38 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, those who study the Tripiṭaka have not yet broken the nature, 1. let alone the fundamental. 2. Moreover, the eight touches below judge the essence and function. 3. It is said that the essence and function complement each other. 4. Light, warmth, cold, and heaviness are the essence. 5. Movement, itching, roughness, and smoothness are the function. 6. If movement occurs next, the eight touches are used to judge the four parts. 7. Or it arises from the head, and so on. 8. Having already understood that the three kinds of arousal are the three kinds of characteristics, 9. One should pay attention to prevent the characteristics of regression. 10. The next is the explanation of the ten merits. 11. In the previous demonic states, they have not yet been thoroughly distinguished. 12. Now this is the correct explanation, so it should be extensively explained. 13. Question: 14. Why is liberation in the previous text considered to be love and hatred, 15. And why is being in accord considered to be misfortune and blessing? 16. Answer: 17. The names are different but the meanings are the same. 18. As for the term liberation, 19. It is precisely the separation from the hindrances, but because of excessive or insufficient practice, 20. One is unable to separate from the hindrances but only gives rise to love and hatred. 21. Being in accord is precisely being in accord with the first dhyāna, 22. And it is also because if one goes beyond or falls short, 23. One does not attain being in accord. 24. Because of not being in accord, it is called misfortune. 25. If one is in accord, it is also called a blessing. 26. In the explanation of the wholesome mind, 27. It says faith in all sages and saints who possess the profound and wondrous Dharma. 28. The meaning is also as previously explained in the discussion of the faults of nature. 29. Therefore, it is known that the fundamental [dhyāna] is precisely the practice of sages and saints. 30. Or it is because in the past and present, one cultivates this fundamental [practice] with a Mahāyāna mind. 31. Wild means having an unruly appearance. 32. It appears in dictionaries. 33. Like brain, etc. refers to a medicine made from mature skin, and brain means the marrow in the head. 34. Next, below or, it clarifies the function of contact. 35. Next, it distinguishes horizontally and vertically. 36. Next, it concludes the five branches. 37. Next, it shows that they cannot be accomplished together. 38. All are as in the text. 39. Next, below this, it clarifies the differences. Paragraphs: $ 0 8 10 13 16 26 31 34 #
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Please segment these sentences into coherent paragraphs: 0. Samādhi is śamatha, and wisdom is vipaśyanā. 1. Śamatha is called being focused on one thing without disturbance, and vipaśyanā is called being able to discriminate. Therefore, I explain in the twelve divisions of the canon that samādhi and wisdom are different. One should know that samādhi has th 2. The reason the Tathāgata first explains the pāramitā of giving is to tame sentient beings.🔽When giving, one is free from greed. Therefore, the pāramitā of morality is explained next.🔽When giving, one is able to endure the mind of letting go. Therefor 3. When giving, the mind delights and does not consider the time. Therefore, the pāramitā of vigor is explained next. 4. When giving, the mind is single-minded, without any chaotic appearances, therefore, concentration pāramitā is explained next. 5. When giving, it is not for the sake of experiencing the pleasures of birth and death, therefore, wisdom pāramitā is explained next. 6. Good man! 7. What is called pāramitā? 8. When giving, not seeking internal or external rewards, not observing fields of blessings or non-fields of blessings, giving all wealth, the mind not stingy or miserly, not choosing the time or occasion, therefore it is called the perfection of giving 9. Even for minor offenses, though it may cost one's life, one still does not violate them, therefore it is called the perfection of precepts. 10. Even when evil people come and cut off one's body, one endures without anger, therefore it is called the perfection of forbearance. 11. For three months, in praise of the Buddha with a single verse, not stopping or resting, therefore it is called the perfection of vigor. 12. Fully attaining the vajra samādhi, therefore it is called the perfection of meditation. 13. Good man! 14. When they attain supreme, perfect enlightenment, they will be fully endowed with the accomplishment of the six perfections. Therefore, it is called the perfection of wisdom. 15. Good man! 16. There are two kinds of bodhisattvas: 17. First, those who are householders, and second, those who have left the household life. 18. Those who have left the household life can purify the six perfections, which is not difficult; 19. Those who are householders can purify them, which is difficult. 20. Why is it so? 21. Because householders are often entangled with many unfavorable conditions. 22. Chapter 19: Miscellaneous Chapter, Upāsaka Precepts Sūtra, Miscellaneous Chapter, Chapter 19, Good Son said: 23. World-Honored One! 24. If bodhisattvas have already cultivated the six perfections, what kind of things can they do for sentient beings? 25. Good man! 26. In this way, bodhisattvas can pull out sentient beings who are drowning in the sea of suffering. 27. Good man! 28. If one is stingy with wealth, Dharma, and food, one should know that this person will receive the retribution of stupidity and poverty for immeasurable lifetimes. Therefore, when bodhisattvas practice the perfection of giving, they must benefit thems 29. Good man! 30. If a person delights in giving, all enemies will give rise to thoughts of intimacy, and those who are not free will all attain freedom. Believing in the causes and effects of giving and believing in the causes and effects of precepts, this person wil 31. Good man! 32. Some people say: 33. 'Giving is precisely the mind. 34. Why is it so? 35. Because the mind is the root of giving.' 36. This is not so! 37. Why is it so? 38. Giving is precisely the five aggregates. 39. Why is it so? Paragraphs: $ 0 6 13 16 22 25 28 32 #
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Please segment these sentences into coherent paragraphs: 0. What happens when it is later? 1. This also occurs for the purpose of using it with a good quality. 2. It is said that without a good quality, it is divided. 3. The first of asti. 4. Since asti means to exist, the first of this is elided, and the entire class of non-good qualities is elided for the other side.🔽st: There is. 5. santi: They exist.🔽sya: Of that. 6. tas and anti and yat are elided. 7. anvi: It is destroyed from ad and so on. 8. This elides the first. 9. What is meant by without a good quality? 10. asti: The a of abhyasta is elided. 11. The a of abhyasta is elided for the entire class of non-good qualities for the other side. 12. The statement the letter A of the two and all implies that the first consonant should be explained as having the nature of A. Thus, this is the accomplishment of the first vowel. 13. Since the statement the ones having the name Da are not Da negates, there is no A nature. Thus, the general rule of those is also for the first consonant.🔽Da, Da, Ti 14. Da, Dha, Ti🔽Ja, Ha, Ti🔽Da, Dha, Ya, Ta 15. Ja, Ha, Ya, Ta🔽Du, Du, Nya, Give 16. Du, Du, Dha, Nya, Take 17. O, Ha, Ka, Give 18. Bham, A, Ni, End 19. Seven, Mi, Ya, At 20. Anvi, Ju, Ho, Ti, Destroy 21. Ju, Ho, Ti, etc. are repeated twice. 22. This is the vowel A. 23. Since it is said from Abhyasta, the vowel An of Anti, it is the vowel An. 24. Similarly,🔽Di, Ra, Dra, Ti 25. Da, Ri, Dra, Poor 26. Anvi, Anti 27. Ad, etc. destroy 28. am, am. 29. jha, jha. 30. maṅgalam. 31. oṃ gacchāmi. 32. antaḥ, antaḥ.🔽When two are pronounced, i is the same as i of iṭ, 33. and ā is the same as ā of ātmani. 34. ātta, ādhatta. 35. dudhya, give.🔽dudhāni, hold. 36. ā, before.🔽te, te. 37. When two are pronounced, the second is the same as the first.🔽Therefore, dha is the same as dha of dhatte. 38. ā, ā.🔽Dha is the same as dha of dhatte, and also of dhatte. 39. The first is the same as the third. Therefore, dha is the same as dha of dhatte. Paragraphs: $ 0 3 9 12 14 22 27 32 37 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Halahala-sadhana 2. In Tibetan: 3. Halahala's Means of Achievement 4. Homage to the Blessed Halahala. 5. The fulfiller of all wishes, 6. I respectfully bow to Halahala. 7. The embodiment of compassion, 8. I will express his concise means of achievement. 9. First, in a pleasing place, anoint well with sandalwood and so forth, 10. and display the painting and so forth. 11. Make offerings to the Blessed One. 12. The mantra for offering flowers and so forth is: 13. Om vajra pushpe hum🔽Om vajra dhupe hum 14. Om vajra dipa hum 15. And so forth. 16. Om sarva tathagata puja megha prasara samudgate sphara na hi mam gagana kham hum 17. The mantra for offering all offerings. 18. In front of him, on a very pleasant seat, 19. the practitioner should sit down 20. and meditate on love for all beings. 21. With compassion and great mercy,🔽the mantrin should visualize at his heart 22. the syllable HRĪḤ on a moon disc. 23. He should visualize the Buddhas and Bodhisattvas 24. clearly filling the whole of space. 25. With the light rays of the HRĪḤ syllable, 26. he should make offerings to them, 27. and confess his sins and so forth. 28. In order to increase his merit, 29. he should go for refuge to the Three Jewels and so forth, 30. reciting these mantras: 31. “All phenomena are supreme selflessness, clear light, stainless compassion. 32. Oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ’haṃ. 33. ” He should actualize the meaning of this mantra. 34. “All things, including myself, 35. Definitely liberated from the apprehended and the apprehender, 36. One should meditate on a mere portion of pristine consciousness. 37. Having seen that which is to be realized by oneself, 38. The letter hrīḥ abiding on a moon, 39. One should imagine a white lotus arisen from that. Paragraphs: $ 0 4 9 18 31 34 #he seed of the barley. 21. The bird was covered with earth, and his corpse was placed under the ground of the burning stove. The offering was as described above. 22. If you take the fruit of the perfect and place it in a basket, it will become a bird of any desired quality. 23. In this way, the incense that is added to the flesh and bones of the seed, the blood and fat of the seed, is repeatedly added to the seed. 24. If the fruits are gathered and placed on his head, he will have a good form, a long life, health, and abundance. 25. They see the form of a rabbit, a wolf, a rabbit, a peacock, a ghost, a bird, a house bird, and so forth. 26. It is like the first, because it comes from the mouth. 27. The meaning of the words build a house, wood, and so on are as follows. 28. The seed of the lotus seed is taken during the sun of the stars and the sun of the elements, and the seed of the valley is taken during the sun of the elements, and mixed with the fat of the lotus seed, it is placed on the head of the lotus seed. 29. And hide it underground, and cover it with the sprouts. 30. If one were to pour the bone essence into a powder of oil and skin, one would be adorned with a bone and a seal, and one would be covered with dust, and the kites would not see it. 31. The wise are always served by the water of the mantra that praises the ritual of the wheel of the camel, which brings the dead to an end and the ritual of the hindrance to an end. 32. If you give a torma to someone who eats meat, you will not give it to him. If you do not give it to him, you will be thrown away. 33. The mantra of the time of the gathering is performed with the eyes. 34. The mantra of the water servant is the essence of the mantra. 35. The word their mouths is the one that causes the increase. 36. The white robes are the protection. 37. Then, without hindrance, they are born. 38. There is no doubt about the substance of accomplishment. 39. Then, taking the seeds of the seed as before, one should apply the mantra and cover it with the three iron. Paragraphs: $ 0 3 6 10 12 15 18 20 25 28 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. He became inseparable from the realization of the realm of phenomena. 1. Bhikṣus, 2. I, the Tathāgata, have here put an end to the suffering of birth, old age, and death that has no known beginning. Thus, in the first week I remained at the site of awakening. 3. Bhikṣus, 4. as soon as the Bodhisattva had attained omniscience, in that very instant, in that very moment, in that very second, all the beings in all the world systems in the ten directions became endowed with the highest bliss in that instant, in that moment, 5. And the whole world was illuminated by a great light. 6. The whole world system of a billion worlds shook in six ways, trembled, quivered, and trembled violently.🔽It shook, trembled, and trembled violently. 7. It quivered, quivered strongly, and quivered strongly everywhere.🔽It trembled, trembled strongly, and trembled strongly everywhere. 8. It quaked, quaked strongly, and quaked strongly everywhere.🔽It shuddered, shuddered strongly, and shuddered strongly everywhere. 9. It rocked, rocked strongly, and rocked strongly everywhere. 10. It roared, roared strongly, and roared strongly everywhere. 11. It rumbled, rumbled strongly, and rumbled strongly everywhere. 12. It crashed, crashed strongly, and crashed strongly everywhere. 13. All the buddhas also gave their approval to the Thus-Gone One’s perfect awakening, saying, “Excellent!” 14. And they bestowed upon him the Dharma robe. 15. Those Dharma canopies covered the trichiliocosm with a single precious parasol. 16. From that precious parasol, a net of light rays like that emerged, and after illuminating countless, limitless world systems in the ten directions, the bodhisattvas in the ten directions and the sons of the gods all uttered sounds of joy. 17. “The lotus of the wise being has emerged from the lake of wisdom. 18. It has emerged unstained by worldly dharmas. 19. The cloud of great compassion has risen up perfectly. 20. Having pervaded the realm of phenomena, the Dharma rain of medicine for the beings to be trained 21. He will cause the sprouts of all the seeds of the roots of virtue to grow. 22. He will cause the sprouts of faith to grow. 23. He will cause the rain of the fruits of liberation to fall.” 24. “The Lion among Men, together with his army, has defeated Māra. 25. The Teacher has actualized the bliss of concentration. 26. When he has attained the ten powers and the three knowledges, 27. the many millions of buddha realms in the ten directions will shake. 28. The bodhisattvas who have come here, longing for the Dharma, 29. will touch his feet and say, ‘Are you not tired? 30. We have seen the terrifying army that has come here. 31. You have defeated it with the power of wisdom, merit, and diligence.’ 32. The buddhas of the trichiliocosm have sent their parasols. 33. The gentle one, the great being, has defeated the army of Māra. 34. You have attained the supreme state, immortality, and the absence of sorrow. 35. Swiftly let the rain of the sacred Dharma fall in the three worlds. 36. The essence of beings in the ten directions have extended their hands 37. And have spoken with the voice of the kalaviṅka bird:🔽“Just as we have attained enlightenment, so you have become a buddha. 38. Just as butter is similar to milk, 39. Bhikṣus, Paragraphs: $ 1 3 13 17 24 32 39 #
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Please segment these sentences into coherent paragraphs: 0. Therefore it is known that this knowledge is precisely the essence of patience. 1. There are words of investigation. 2. Therefore it is known that investigation does not exist beyond the eighth stage. 3. Because there is no defiled mind. 4. Because all that precedes has defiled mind. 5. The knowledge obtained afterwards merely resembles it in meaning, without obstruction. 6. In reality, the investigation only has defilements. 7. The intention is to induce the production of undefiled knowledge that accords with reality. 8. Since undefiled knowledge is called the Dharma, it is precisely in accordance with reality. 9. Why then does one again perform the investigation and contemplation to induce the knowledge that accords with reality? 10. If one hypothetically performs it, the stage is similar to it, but not truly performing it. 11. This is the third explanation of the elimination of the four calamities by all bodhisattvas and below. 12. The old name is free from the four vexations. 13. Jing Shi says: 14. The Sutra on the Stages speaks of three analogies. 15. The first is the analogy of the cessation of thought. 16. The second is the analogy of waking from a dream. 17. The third is the analogy of being born in the Brahma Heaven three times. 18. The four kinds of calamities that are explained here are the faults that are avoided in that analogy. 19. The first two are the faults that are avoided in the analogy of the attainment of cessation. 20. That is to say, the first one is that very analogy of the attainment of cessation. 21. The combined meaning says: Dwelling in the fruition, the practice is accomplished. 22. The second one is that very [analogy] that says: Free from the affairs of body, speech, and mind. 23. The third one is that very second analogy. 24. The combined meaning says: From the beginning, seeing all sentient beings fall into the four great rivers, one gives rise to the power of great zeal and widely practices the path, reaching the stage of immovability, and then is free from all conceptu 25. The fourth one is that very third analogy. 26. The combined meaning says: All buddha-mind, bodhisattva-mind, bodhisattva-mind, and nirvāṇa-mind are not practiced, let alone worldly mind. 27. Master Tai says: 28. It is said that the four are to eliminate the subtle appearances that are presently practiced. 29. When the bodhisattva enters concentration, both coarse and subtle appearances do not arise. 30. When he emerges from concentration, subtle appearances still arise. 31. Now, entering the eighth ground without emerging from contemplation, 32. Therefore, the subtle actualization of grasping characteristics is eliminated. 33. Moreover, this bodhisattva deeply delights in profound abodes, 34. This is the fourth sentence. 35. In this Dharma gate stream, up to the activities of spiritual powers, 36. This is the fifth sentence.🔽The Sutra on the Stages of the Bodhisattva says: 37. Having attained this immovable ground, 38. Abiding by the power of original vows, 39. The buddhas at that time bestow the wisdom of the tathagatas within the gate of that Dharma stream, Paragraphs: $ 0 11 13 27 36 #
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Please segment these sentences into coherent paragraphs: 0. The gods enter into friendship with someone like themselves, so he makes a request to them, and then he dissolves back into himself. 1. Then, by reciting Oṃ padma vaṃ, he emerges from his former abode as the door-protector of the west. 2. He proclaims to the gods, “As long as your activities are not complete, you should remain bound by the lotus pledge,” and then he dissolves back into himself. 3. Then, saying Oṃ khaḍga hoḥ, a vajra sword like the northern gate guardian arises from the seed syllable in the heart. It is offered to the deities, and they are delighted by the thought, “As long as you remain near, I will strive in your infinite act 4. Please be at ease in your mind.” 5. Others assert that these entering and so on are performed by those who purify the gates. 6. One should imagine that the wisdom being of that very ritual conduct perfectly blesses. 7. The “vajra buffalo” is arisen from the syllable ya, 8. or one should imagine it as such. 9. The rest is easy to understand. 10. The peaceful vajra is delusion, 11. and so on. This teaches the yoga of the deities of the four activities. 12. The human fat and so forth teach the various actions. Since only a little is taught here, those who desire to know the extensive [teachings] should understand them in the tantra where the various actions are taught extensively. 13. The human hair is mixed with the cotton of the argha tree. 14. The karmavajra is the Karmayama. 15. The karmajapa is 16. the recitation of om hrih shtam and so forth. 17. The saffron is saffron. Some say it is the raja of the raja of the sva. 18. The blood is the blood from pricking one's ring finger. 19. The anointing of the feet is between the soles of the feet or the heels. 20. The three metals are gold, silver, and copper. 21. This is the explanation of the third chapter. 22. Then, etc. is easy to understand. 23. The ocean of intuition is black Yamarī, addressed as Hey! 24. Then, etc. is [addressed] to the one who is about to speak. 25. The vajra mind is the thought of enlightenment, and the worship is just the cultivation of that. 26. The mantra of power is indicated by the non-sequential [syllable] ra. 27. The bowl is a skull or a bowl. 28. If, etc. is the establishment by way of coercion. 29. The meaning of the remaining words is easy to understand. 30. This is the explanation of the fourth chapter. 31. Then, the two wheels, etc. is easy to understand. 32. The one who is peaceful, etc. is as will be taught. If the yogi/nī who is close to the intimate instructions,🔽 33. If the yogī who has approached the deity, for the sake of teaching the disciple and so on, draws the yantra on the ground and so on, and the purpose is not accomplished, then, if one does not die for a few days, 34. the two ya syllables at the end of the grid of the yantra are deleted. 35. The two na syllables are also deleted. 36. The ya in the center is also deleted, and the remaining syllables are left. 37. As soon as the purpose is accomplished, [the yantra] is completely deleted. 38. If this is done elsewhere, 39. this wheel Paragraphs: $ 0 5 10 14 22 31 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The Blessed One was invited to the mandala again, with a secret hook with a letter HUM. 1. He blessed and empowered them accordingly, and he held a vajra, which preceded the secret offering, such as the one that is the truth, and sat in the sky. 2. The entire universe is empty. 3. The letter hūṃ is the lower case. 4. Then, from the farthest reaches of the sky, a vajra of the nāga appeared. 5. Think of the variety of these. 6. The demonic forces saw the vajra split open and placed it on the ground, where it was placed in the space of all space. 7. A. Anuragika, Yahuum. 8. With this, he created a variety of lotus seats. 9. He is constantly affected by the plague of attachment to things, and so on. He is also in accord with the seal of speech. He is looking at sentient beings who indulge in desire. 10. To follow this, contemplate the vajra bodhisattva of your heart. 11. If you sing the song of the glorious Vajrasattva, the Joyful One, and so forth, it will be Vajrasattva. 12. In order to inspire those who have the first practice with the song Extremely Empty Yoga and so forth, the essence of the self is explained, and the assembly of the goddesses is drawn from the essence of the self. 13. The great seal that follows the song of my master is twofold: it is fixed in its place. 14. Some people say that the letter hūṃ, which is inserted into the red ho, is the essence of the letter hūṃ, and that the seal of the essence of the union is the essence of the mind itself. This is the great turning of the wheel that illuminates the man 15. He entered the temple with his own mantra hook, and he also entered the temple with the ten powers of the ten directions. 16. They are the form of the supreme bliss. 17. The four goddesses, who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are t 18. I shall see that the bodhicitta, the ultimate master of nondual existence, arises from the same fabric. 19. The perfect buddha is Vajrasattva and so forth. 20. The sun and moon are the cause of the sun. 21. The definitive path is the half-metre section of the song. 22. The king said, If you are a man, you should be a man, a woman, a man, a woman, a man, a woman, a man, a man, a woman, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man, a man 23. The definitive entry is the transcendent state. 24. They are firm and firm. 25. The first is the establishment of the stability of the ground, and the second is the establishment of the ground. 26. I will sing a beautiful song, and I will sing a song of praise. 27. I will sing this song of stability. 28. It is said that because it is established, it is empty. 29. The one who has the form of emptiness and the form of all the goddesses is called that. 30. The apprehension and apprehension that are analyzed by sentient beings who are definitely attached to the self are empty because they do not exist. 31. The force is the specific quality of the uncontaminated wisdom that focuses on it. 32. They are close to space. 33. Some people assert that the mind of enlightenment is attained as it is, because it is not twofold: method and wisdom. 34. The pledge to this is not to be transgressed. 35. The one who has become such a blissful one is Vajrasattva. 36. The term happy means permanent, etc. , 37. The word stand up means to stand up. 38. The practice of the yoga is in accord with the yoga. 39. The words I am the one who has accomplished the vajra-vijnana and I am the one who has accomplished the vajra-vijnana are summarized in the words I am the one who has accomplished the vajra-vijnana. Paragraphs: $ 0 2 7 10 15 18 22 26 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Question: What is the difference between these two approaches? 1. Answer: Those who wish to have the uninterrupted path sever the acquisition of bonds, 2. and the path of liberation realize the acquisition of separation, 3. they say that the approach of thorough understanding is the same as the function of the uninterrupted path, 4. and the approach of realization is the same as the function of the path of liberation. 5. Those who wish to have the uninterrupted path sever the acquisition of bonds, 6. and also realize the acquisition of separation, 7. they say that the approach of thorough understanding is the same as the severing of the acquisition of bonds, 8. and the approach of realization is the same as the realization of the acquisition of separation. 9. It is like severing the attainment of disjunction and realizing the attainment of disjunction, eliminating faults and cultivating merits. 10. Abandoning the inferior and realizing the wonderful. 11. Giving up the meaningless and attaining the meaningful. 12. Exhausting the oil of desire and receiving the bliss of no heat. 13. One should know it is also like this. 14. Some say: 15. It is like the initial approach of severing and not severing, it is also like this. 16. It is also like the later approach of realizing and not realizing, it is also like this. 17. Some say:🔽It is like the initial approach of realizing for the first time, it is also like this. 18. It is like the later approach of realizing again, it is also like this. 19. Some say:🔽It is like the initial approach of realizing at the time of severing, it is also like this. 20. It is like the later approach of realizing after severing, it is also like this. 21. This is the difference between the distinctions of realizing the all-encompassing knowledge.🔽Here is the corrected and aligned text: 22. Sarvâstivāda Abhidharma-mahāvibhāṣā-śāstra, fascicle 150 Paragraphs: $ 0 5 14 17 19 21 #
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Please segment these sentences into coherent paragraphs: 0. Which one is it? 1. The master said: 2. If you wish to know the Buddha, 3. Not knowing is it. 4. He said: Since the Buddha is not known, how can it be known? 5. The master said: 6. Since you don't recognize the Buddha, how can you know he is not? 7. He said, This is the meaning of the saw. 8. The master said, 9. That is the meaning of the wood. 10. He asked again, 11. What is the meaning of the saw? 12. He said, Equal to the master. 13. He asked again, 14. What is the meaning of the wood? 15. The master said, 16. You have been understood by me. 17. Aśvaghoṣa suddenly became enlightened. 18. He bowed in reverence and requested ordination. 19. The master said to the assembly, 20. This great being, 21. in the past, was the king of Vaiśālī. 22. In that country, there was a class of people who were naked like horses. 23. The king used his spiritual powers to divide his body into silkworms. 24. They then obtained clothing. 25. The king was later reborn in Central India. 26. The horse people felt nostalgic and cried out in grief. 27. Therefore, he was called Aśvaghoṣa. 28. The Tathāgata prophesied, 29. Six hundred years after my nirvāṇa, 30. there will be the worthy Aśvaghoṣa. 31. He will subdue the heterodox paths in the country of Vārāṇasī, 32. liberate countless people, and continue my transmission of the teachings. 33. Now is the right time. 34. He then said to him: 35. The great Dharma eye treasury of the Tathāgata is now entrusted to you. 36. He then spoke a verse, saying: 37. Enlightenment and delusion are like concealment and manifestation, light and darkness are not separate from each other. 38. Now I entrust the Dharma of concealment and manifestation, which is neither one nor two. 39. After the Venerable One entrusted the Dharma, Paragraphs: $ 0 1 4 5 8 10 17 19 28 34 36 39 #
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Please segment these sentences into coherent paragraphs: 0. This is the third parable. 1. Before becoming a buddha, gradually wanting to turn away from non-Buddhist teachings but not yet fully correct. 2. Having the same faith on both sides, the meaning is said to be entering together. 3. Huirang said: 4. At that time, there were five hundred merchants who attained liberation. 5. Before they were liberated, if they encountered non-Buddhist paths, they would receive heretical teachings. If they encountered the Buddha, they would be liberated. The two capacities were uncertain, so it is said they entered together. 6. At that time, the guest doctor explained various medical methods and other skills to the king. 7. According to Daosheng: 8. The five precepts and ten wholesome [deeds] are also medical methods. 9. In reality, abandoning the lower and appearing to cultivate the higher are considered skills. 10. Great king, you should know that you should skillfully distinguish this Dharma, which can cure illnesses. 11. According to Daosheng: 12. Using concentration to eliminate chaos is called governing the country. 13. Using wisdom to remove afflictions is called curing illnesses. 14. At that time, the king of the country, having heard these words, to this... can then cure illnesses. 15. According to Seng Liang: 16. This is the third parable. 17. It causes people to know the heretical [teachings] before revealing the correct [teachings]. 18. Bathing and receiving massage, taking grass and going to the tree, then entering concentration, subduing demons and attaining Buddhahood. 19. At that time, the still body attains concentration, using it to govern the country. 20. Wisdom can sever afflictions, which is like curing illnesses. 21. Fayao says: 22. The above are all matters before becoming a Buddha, and the following metaphors are about matters after becoming a Buddha. 23. Spiritual powers and so forth are like skills, and the three refuges and five precepts are like prescriptions. 24. Precepts restrain non-virtue, concentration stills chaos, which is like governing the country. 25. Sengzong says: 26. Explaining the faults of birth and death to make one turn away is like a medical prescription. 27. Requiring one to cultivate precepts and concentration is like skills. 28. Using the five precepts and ten wholesome deeds to be reborn in the Pure Land is like governing the country. 29. Using impurity to stop greed, compassion to stop anger, and dependent origination to stop delusion is like curing illnesses. 30. After attaining Buddhahood, the mind of heresy is extinguished, which is like being driven out. 31. At that time, the guest doctor thought like this: For those who truly love and care, I will seek one wish. 32. According to Sengliang: 33. This is the fourth analogy. 34. Now is the right time means it is time for the five people to be enlightened. 35. With affection and concern means to be moved by principle and meet without error. 36. Should seek one wish means that delusion arises from characteristics, and is extinguished by contemplating emptiness. 37. The principle of emptiness is non-dual, therefore it is called one. 38. Fayao says: 39. The Buddha only transforms this wish. Paragraphs: $ 0 3 7 11 15 21 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Elder’s Birth Stories 1. The Buddha Chapter 2. Anuruddha Elder’s Birth Story 3. I, Sumedha, to the Blessed One, 4. the world’s elder, bull among men; 5. Dwelling in seclusion, 6. I saw the world’s leader. 7. Approaching the Fully Enlightened One, 8. Sumedha, the world’s leader; 9. Raising my hands in respectful salutation, 10. I requested the best of Buddhas. 11. Out of compassion, great hero, 12. world’s elder, bull among men; 13. I will offer you a lamp, 14. while you meditate at the foot of a tree. 15. The wise one, the self-existent one, best of speakers,🔽accepted; 16. Having split the branches, 17. I yoked the chariot then. 18. I offered a thousand wicks 19. to the Buddha, the world’s protector; 20. For seven days, having blazed, 21. my lamps were extinguished. 22. By that faith in my mind, 23. and by my intention and aspiration; 24. Having abandoned the human body,🔽I was reborn in a divine palace. 25. Having been reborn as a god,🔽I was in the delightful Sunimmita realm; 26. It blazes all around, 27. this is the fruit of offering lamps. 28. All around for a hundred leagues, 29. I said this at that time: 30. I surpass all the gods, 31. this is the fruit of the offering of a lamp. 32. For thirty aeons, Lord of the Gods, 33. I was King of the Gods; 34. No one could surpass me, 35. this is the fruit of the offering of a lamp. 36. Twenty-eight times I was a Wheel-turning Monarch; 37. I saw by day and by night, 38. all around for a league. 39. With knowledge of a thousand worlds, Paragraphs: $ 0 3 7 15 24 32 36 #
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Please segment these sentences into coherent paragraphs: 0. When a monk has these three qualities, he’s capable of achieving the as-yet-unachieved distinction, or of enhancing the distinction he has already achieved.”🔽The ninth section on the one who is not consummate is finished. 1. The Book of the Thr. 2. The Chapter with Rathakāra 3. The Moneylender (Second) 4. “Monks, a moneylender endowed with three qualities doesn’t quickly get rich & doesn’t grow wealthy. 5. Endowed with how many qualities? 6. There is the case where the moneylender is not visually observant, is not physically active, and is not verbally tenacious. 7. “And how is the moneylender not visually observant? 8. There is the case where the moneylender does not know about the goods, ‘These are the goods that should be bought at this price, or should be sold at this price, or should not be bought at this price, or should not be sold at this price.’ 9. This is how the moneylender is not visually observant. 10. “And how is the moneylender not physically active? 11. It’s when a trader is skilled in buying and selling. 12. This is how a trader is diligent. 13. “And how is a trader well-established? 14. It’s when the wealthy householders and their sons know that a certain trader is skillful, diligent, and able to support his wife and family and to share with them. 15. They say to him,🔽‘Come, good trader, make a living with us. 16. From time to time you can support us.’ 17. This is how a trader is well-established.🔽A trader who has these three qualities doesn’t soon get great wealth. 18. But a trader who has three qualities soon gets great wealth. 19. So too, when a bhikkhu possesses three qualities, he soon attains great attain great understanding in the scriptures. 20. What are the three? 21. Here, a bhikkhu is endowed with vision, is energetic, and is furnished with a good friend. 22. “And how is a bhikkhu endowed with vision? 23. Here, a bhikkhu understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the wa 24. That is how a bhikkhu is endowed with vision. 25. “And how is a bhikkhu energetic? 26. There is the case where a monk remains heedful, ardent, & resolute for the sake of abandoning unskillful qualities & taking on skillful qualities. 27. This is how a monk is heedful. 28. “And how is a monk endowed with a good friend? 29. There is the case where a monk has a friend who is virtuous, who encourages virtue, who is devoted to the Buddha, the Dhamma, & the Saṅgha, who encourages devotion to the Buddha, the Dhamma, & the Saṅgha, who is virtuous himself & encourages virtue i 30. This is how a monk is endowed with a good friend. 31. A monk who has these three qualities will soon reach greatness and abundance regarding wholesome qualities.” 32. The tenth. 33. The first recitation section is finished. 34. The second sub-chapter on the chariot maker is finished.🔽The summary: 35. Well known, helpful, a monk, 36. a wheel-turning monarch, with right intention; 37. Not failing, a god, and two on a money-lender. 38. The Book of the Tens 39. The Chapter on People Paragraphs: $ 1 4 7 10 14 18 21 25 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. ignorance is dispelled. 1. Those to be tamed are the beings who are to be tamed in that way. 2. The wisdom that is conceptual is the wisdom scripture for accomplishing the essence. 3. The wisdom scripture for accomplishing the mudras, mantras, and knowledge mantras is the wisdom scripture for accomplishing the essence. 4. The wisdom scripture for accomplishing the mudras is the wisdom scripture for accomplishing the essence, the wisdom scripture for accomplishing the mantras is the wisdom scripture for accomplishing the essence, and the wisdom scripture for accomplish 5. The special mention of the words of samadhi is the special mention of samadhi in the wisdom scripture for accomplishing the essence. 6. Non-conceptuality occurs by means of one-pointed focus on the essence of ultimate emptiness, the reality of the absence of a self-entity of phenomena. 7. Because of non-conceptuality, 8. it is taught as being both śamatha and vipaśyanā. 9. In the same way, in the Compendium on the Rituals of the Mudras and the Recitation of Mantras, the accomplishment of the tathāgata family is the accomplishment of the essence. 10. Since that is taught to be essenceless, 11. it is called the yoga of prajñā. 12. In the section explaining that,🔽it says: 13. By engaging in the letter a, 14. visualize all the letters. 15. Meditate on them from your mouth to the other’s mouth, 16. and you will attain siddhis. 17. In that passage, the letter a symbolizes the meaning of the nonarising of all phenomena. 18. sarvadharma 19. The sound of the syllable a pervades all dharmas, and is the door of all dharmas. 20. The meaning of a is non-arising. Therefore, the syllable a pervades all dharmas with non-arising. 21. And the non-arising of a pervades all dharmas. 22. Because of non-arising, a is the door of all dharmas. 23. Meditate on all the syllables. 24. This means 25. that the syllable a pervades all syllables. Just as the syllable a is non-arising, so all syllables are non-arising. 26. Therefore, the syllables that are recited 27. are meditated on as empty by the reasoning that refutes the self of phenomena. 28. It teaches that one should destroy them as lacking intrinsic nature and make them invisible. 29. In this way, not only is the meaning of the non-arising of the letter A the non-observation of all letters, but also the concepts of the appearance of the form of oneself and the deity are to be meditated as empty. 30. In that, one should read in the same way is said. 31. From one's mouth to another's mouth. 32. Mouth and door have the same meaning. 33. Therefore, one's mouth means one's own entry. 34. Thus it is said. 35. The entry of the letter A 36. means the meaning of A is non-arising. 37. Since the entry of the letter A is non-arising, one should realize that I also enters and appears as non-arisen. 38. Then, my entry means that by the characteristic of one's own non-arising, 39. The concept of one’s deity, etc. appearing with the signs of a self just as it is, Paragraphs: $ 0 6 9 13 17 24 29 35 #
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Please segment these sentences into coherent paragraphs: 0. There are also various kinds of birds, each singing their own songs, their voices harmonious and elegant, producing various sounds. 1. Bhikṣus! 2. In the great wall of the asuras, a palace is specially built for the asura king Vemacitrin, named the Palace of Saṃbhava. The city is sixty thousand yojanas wide and long, with seven layers of walls made of the seven treasures such as carnelian and s 3. The walls of that city are a hundred yojanas high and fifty yojanas wide. The walls of that city are five hundred yojanas apart, with gates placed in between. 4. Those gates are thirty yojanas high and twelve yojanas wide. 5. Those gates also have watchtowers, parapets, and pavilions. 6. There are various gardens and ponds, flower marshes, and so forth. There are various trees, various leaves, various flowers, various fruits, various fragrant incenses, and various birds each singing their own songs, their voices harmonious and elegan 7. Bhikṣus! 8. In the city of Saṃpāta, the king's residence is located in the center. For the sake of the king of the Aśura demigods, Vaiśravaṇa, there is a meeting place called Seven Heads, which is five hundred yojanas long and wide, with seven layers of railings 9. There are also seven layers of golden and silver nets with bells, and outside there are seven layers of palm trees surrounding it in all four directions. The various colors are worth seeing and extremely delightful, each made of the seven treasures, 10. On each of the four sides there are gates, and at those gates there are towers, ramparts, and various colors to behold, all made of the seven treasures, up to including agate, carnelian, and other treasures. The lower parts are inlaid with blue lapis 11. Bhikṣus! 12. In the very center of the place where the asuras gather in groups of seven, there naturally appears a pillar made of treasures, twenty yojanas high. 13. Under that jeweled pillar, for the asura king Vemacitrin, a jeweled seat is established, one yojana high and half a yojana wide, with various colors to behold, very delightful, made of the seven treasures, up to including agate, carnelian, and other 14. On both sides of the seat are the abodes of the sixteen minor asuras, colorful and delightful, also made of the seven treasures, including cat's eye gems and agate, soft and pleasing to the touch like kācilindika cloth. 15. Bhikṣus!🔽To the east of the assembly place of the seven-headed asuras is the palace of Vimacitrin, king of the asuras. It is a thousand yojanas wide and has seven layers of walls, seven layers of railings, and seven layers of nets with bells. 16. Outside there are seven layers of tāla trees, surrounding it on all four sides, colorful and delightful, also made of the seven treasures, namely gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, and carnelian. 17. On each of the four sides there are gates, and at each of the gates there are towers, ramparts, terraces, pavilions, gardens, ponds, and lotus ponds. 18. There are various trees with various leaves, various flowers, various fruits, and various fragrant incenses, and there are various birds each singing in harmony, producing various sounds. 19. Bhikṣus! 20. To the south, west, and north of the place where the asuras gather in groups of seven, there are palaces for the various minor asura kings. 21. The smallest of these is still nine hundred yojanas wide, or eight hundred, seven hundred, six hundred, five hundred, four hundred, three hundred, or two hundred yojanas wide. The smallest is still one hundred yojanas wide. It has seven layers of wal 22. Bhikṣus! 23. In the east, south, west, and north of the assembly hall of the seven-headed asuras, there are also palaces of the lesser asuras, ranging in size from ninety yojanas to eighty-seven, sixteen, fifteen, fourteen, thirteen, twelve yojanas, each with sev 24. Bhikṣus! 25. To the east of the assembly hall of the seven-headed asuras, there is a garden of Vimacitrin, king of the asuras, called Śāla Grove, which is a thousand yojanas wide and has sevenfold walls, sevenfold railings, and sevenfold nets, all made of the sev 26. On each of the four sides there are gates, and at each of the gates there are towers, of various colors to behold, also made of the seven treasures, up to agate and coral. 27. Bhikṣus! 28. To the south of the assembly place of the asuras with seven heads, there is a garden belonging to the asura king Vemacitrin, called Śāmalī Grove. The grove is a thousand yojanas wide and long, with sevenfold walls, sevenfold railings, and sevenfold n 29. On each of the four sides there are gates, and at each of the gates there are towers, of various colors to behold, also made of the seven treasures, up to agate and coral. 30. Bhikṣus! 31. To the west of the assembly hall of the asuras is the garden of Vemacitrin, king of the asuras, called Kubjita Grove. The garden is a thousand yojanas wide and long, with sevenfold walls, sevenfold railings, and sevenfold netting, all made of the sev 32. On all four sides there are gates, and at each gate there are watchtowers, of various colors to behold, also made of the seven treasures, up to agate, coral, and other such treasures. 33. Monks! 34. To the north of the assembly hall of the asuras is the garden of Vemacitrin, king of the asuras, called Nandana Grove. The garden is a thousand yojanas wide and long, with sevenfold walls, sevenfold railings, and sevenfold netting, all made of the se 35. On each of the four sides there are various precious gates, and those gates have towers, with various colors to behold, up to the completion of treasures such as lapis lazuli and agate. Those gates only lack pavilions, the rest are the same. 36. Bhikṣus! 37. Between the Śāla Grove and the Śālmali Grove, there is a great pond of the asura king Vemacitrin named Nanda, which is five hundred yojanas long and wide. 38. The water is cool, light, sweet, and not turbid, always clear and pure. 39. It is made of seven layers of precious bricks, seven layers of stone steps, seven layers of railings, seven layers of hanging bells, and outside there are seven layers of tāla trees in rows, surrounding it all around, with various colors to behold, m Paragraphs: $ 1 7 11 15 19 22 24 27 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Therefore it is said: If both, then both. 1. If one is offered to both monks, one who is related to one side and one who is related to the other side, then both are the owners. 2. If both are the owners, should it be divided among the individuals? Therefore it is said: 3. In that case, it is a portion of the individual, not of the saṅgha. 4. The meaning is that it should be divided into as many parts as there are persons. 5. This is the section on the basis of the ten types of karma and the brahmin girl. 6. The basis of the ten types of karma is complete. 7. How is the schism of the Saṅgha, which is the basis of the ten types of karma, accomplished? 8. Therefore it is said: The schism of the Saṅgha is accomplished by requesting a separate entity from the Dharma, 9. or by causing to take a voting ticket with that meaning. 10. Here, the so-called Dharma is the true path to liberation. 11. The schism of the Saṅgha is accomplished by requesting a separate entity from the Dharma, or by the nature of an action. 12. The schism is caused by causing to take a voting ticket with that meaning. 13. The meaning of the words “take up” is that they should take up the voting tickets that they desire.🔽The schismatic Saṅgha is not a real Saṅgha, and the Saṅgha that is divided is not a real Saṅgha.🔽The Saṅgha that is divided is not a real Saṅgha, and 14. The Saṅgha that is divided is not a real Saṅgha, and the Saṅgha that is divided is not a real Saṅgha.🔽The Saṅgha that is divided is not a real Saṅgha, and the Saṅgha that is divided is not a real Saṅgha.🔽The Saṅgha that is divided is not a real Saṅgh 15. The Saṅgha that is divided is not a real Saṅgha, and the Saṅgha that is divided is not a real Saṅgha.🔽The Saṅgha that is divided is not a 16. On the other hand, the schism of the Saṅgha is not confessed in the case of the absence of the Saṅgha within the boundary, in the case of the other measures of the Saṅgha, and in the case of the other boundaries. 17. Does schism occur in all cases? 18. Therefore it is said: “Schism occurs when both the Dharma and the Adharma are understood as they are.” 19. If one divides the Saṅgha while understanding the Dharma as the Dharma and the Adharma as the Adharma, then schism is a heinous offense. But it is not so if one understands the Dharma as the Adharma and the Adharma as the Dharma. 20. For in that case, there is no perversion of intention. 21. Also, one who discriminates the schism as Dharma commits a heinous act. 22. One who causes a schism in the Saṅgha of the Buddha’s disciples, who are free from attachment to the desire realm, and who are engaged in the same pursuit, is a great benefactor of the lord of the desire realm and so on.🔽One who discriminates the sch 23. commits a heinous act because he knows Dharma and non-Dharma as they are. 24. Doubt is similar to discrimination. Therefore, one who doubts whether the schism is a heinous act should be understood to commit a heinous act. 25. The basis of the wheel of the schism 26. There are four types of disputes: 27. Dispute over distribution, dispute over non-instruction, dispute over downfall, and dispute over activity. 28. These four disputes are the four causes of contention, in order to ascertain their individual natures. 29. Contention is the mental inclination toward words, but not anger. 30. Here, words means the disagreeable speech of an enemy, not just any words. 31. Therefore, contention is imputed in that context. 32. In the scriptures, that which is based on words is said to be dispute because it is the cause of fighting, quarreling, contention, and division. 33. and agitation is a concomitant of this. 34. Agitation is the dispute itself.🔽For it is reasonable that a dispute is a thing that is the basis of agitation, because it is the cause of agitation. 35. The first cause of agitation is the misapprehension of the reality of things, i.e., the misapprehension of the reality of things as they are in themselves.🔽The second cause of agitation is the non-giving of assistance to those who are in error.🔽The t 36. The seventh cause of agitation is the non-abandonment of the mental afflictions.🔽The eighth cause of agitation is the non-abandonment of the misdeeds.🔽The ninth cause of agitation is the non-abandonment of the misdeeds.🔽The tenth cause of agitation i 37. The twenty-fifth cause of agitation is the non-abandonment of the misdeeds.🔽The twenty 38. This is a dispute because of the claim that this is an action or that it is not an action. 39. It is not to be understood that this is not included in those types.🔽Abandonment is the rejection of others because of the establishment of advice, etc. Paragraphs: $ 0 5 7 16 17 25 26 38 #
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