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Please segment these sentences into coherent paragraphs: 0. it is impossible to attain the noble liberation. 1. Why is that? 2. Because those who have entered the faultless state do not engage in the use of letters. 3. Those who are interested 4. will not be liberated.” 5. The god said, “Mañjuśrī, what are you thinking when you say this?” 6. Mañjuśrī replied, “Divine son,🔽liberation 7. is not something that needs to be liberated again.” 8. The god said, “Mañjuśrī, 9. those who reject the Dharma 10. “Son of gods, those who are liberated go to the hells.” 11. “Son of gods, do all those who are liberated go to the hells?” 12. “Mañjuśrī, your teaching of the Dharma is without remedy.” 13. “Son of gods, emptiness, signlessness, and wishlessness cannot be said to have a remedy.” 14. “Mañjuśrī, where do those who abide in emptiness abide?” 15. “Son of gods, those who abide in emptiness abide in love for all sentient beings.” 16. “Why is that?” 17. “Because there is no emptiness apart from sentient beings.” 18. “Mañjuśrī, how do bodhisattvas understand the extent of the realm of sentient beings?” 19. He replied, “Divine son, 20. when all sentient beings see dependent origination and do not fall into the views of eternalism and nihilism, 21. that is when the bodhisattvas have comprehended the extent of the realm of sentient beings.” 22. He asked, “Mañjuśrī, 23. with what does the realm of sentient beings accord?” 24. Mañjuśrī replied, “Divine son, 25. the realm of sentient beings accords with the realm of the dharmadhātu.” 26. He asked, “Mañjuśrī, 27. with what does the realm of the dharmadhātu accord?” 28. Mañjuśrī replied, “Divine son, 29. it accords with the realm of the nature of space.” 30. He asked, “Mañjuśrī, 31. with what does the realm of space accord?” 32. Mañjuśrī replied, “Divine son, 33. it accords with the realm that is beyond all objects.” 34. He replied, Mañjuśrī, 35. what is the domain of the buddhas? 36. Mañjuśrī replied, Divine son, 37. the domain of the eyes is the domain of the buddhas. 38. The domain of the buddhas is not the domain of the eye, form, or consciousness. 39. The domain of the ears is the domain of the buddhas. Paragraphs: $ 0 5 8 10 14 18 22 26 30 34 #
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Please segment these sentences into coherent paragraphs: 0. If combined with green dye, it resembles the image of a mala-garbha mani jewel; 1. Because of wrongly grasping the mala-garbha mani jewel, it deceives sentient beings. 2. If combined with yellow dye, it resembles the image of gold; 3. Because of wrongly grasping the true image of gold, it deceives sentient beings. 4. Thus, Dhitika! 5. Like the various dyes on that pure crystal, 6. one should know that the habitual tendencies of the dependent nature and the imagined nature are also like this. 7. Just as on a pure crystal there are false attachments to lapis lazuli, sapphire, amber, malachite, and gold, 8. one should know that the imagined pattern on the other-dependent pattern is also like this. 9. Just as that pure crystal, 10. one should know that the other-dependent pattern is also like this. 11. Just as on that pure crystal there are the patterns of lapis lazuli, sapphire, amber, malachite, and true gold, which are always and constantly without true reality and without intrinsic nature, so on the other-dependent pattern, due to the imagined 12. one should know that the perfected pattern is also like this. 13. Furthermore, O Virtuous One! 14. Because of the correspondence between characteristics and names as conditions, the imagined pattern can be known; 15. Because the grasping of the imagined nature on the basis of the dependent on others nature is the condition, the dependent on others nature can be known; 16. Because the non-grasping of the imagined nature on the basis of the dependent on others nature is the condition, the perfectly accomplished nature can be known. 17. Good son! 18. If bodhisattvas can truly understand the imagined nature on the basis of the dependent on others nature, they can truly understand all dharmas that are without characteristics; 19. If bodhisattvas truly understand the dependent on others nature, they can truly understand all dharmas that are characterized by defilement; 20. If bodhisattvas truly understand the perfectly accomplished nature, they can truly understand all dharmas that are characterized by purity. 21. Good son! 22. If bodhisattvas can truly understand dharmas that are without characteristics on the basis of the dependent on others nature, they can eliminate dharmas that are characterized by defilement; 23. If one can eliminate the dharmas of defiled characteristics, one can then realize the dharmas of pure characteristics. 24. Thus it is, Dṛḍhamati! 25. Because bodhisattvas truly understand the characteristics of the imagined nature, the characteristics of the other-dependent nature, and the characteristics of the perfected nature; 26. they truly understand the dharmas of signlessness, the dharmas of defiled characteristics, and the dharmas of pure characteristics; 27. because they truly understand the dharma of signlessness, they eliminate all dharmas of defiled characteristics. Because they eliminate all dharmas of defiled characteristics, they realize all dharmas of pure characteristics. 28. This is called the bodhisattva who is skilled in the characteristics of all dharmas; 29. the Tathāgata establishes them as the bodhisattva who is skilled in the characteristics of all dharmas. 30. At that time, the World-Honored One, wanting to restate this meaning, spoke a verse, saying:🔽If one does not truly understand the dharma of signlessness, one cannot eliminate the dharmas of defiled characteristics; 31. Because one cannot eliminate the dharmas of defiled characteristics, one destroys the realization of the subtle dharma of pure characteristics. 32. Not observing the faults of all conditioned things, the faults of negligence harm sentient beings; 33. Lazy, abiding in the Dharma of change, without loss or destruction, to be pitied. 34. Chapter 5: The Absence of Intrinsic Nature, Part 2. At that time, Bodhisattva-mahāsattva Śreṣṭhī-saṃbha wrote to the Buddha, saying: 35. World-Honored One! 36. I once alone in a quiet place, my mind gave rise to such thoughts: 37. The World-Honored One has used countless approaches to explain: 38. The self-characteristics of the aggregates, the characteristics of arising and ceasing, complete abandonment, and complete understanding. 39. As explained with the aggregates, so it is with the realms, dependent origination, and nutriments. Paragraphs: $ 0 4 13 17 21 24 34 35 #
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Please segment these sentences into coherent paragraphs: 0. “There is no formation whatsoever” refers to the aggregates. 1. “That is unconditioned” 2. refers to the fact that all of that is described as unconditioned. 3. That is the presentation of the unconditioned. 4. “That is the lineage of the noble ones” means that the noble ones obtain the state of being an ārya by observing that, and they are distinguished by that. 5. That lineage is distinguished by the nirvāṇa that has the remainder of the aggregates and the nirvāṇa that lacks the remainder of the aggregates, and it is distinguished by the bodhisattva’s nirvāṇa. 6. With regard to that, after the nirvāṇa that has the remainder of the aggregates has been attained,🔽there is no training, 7. and there is no transgression of the training. 8. because it is well-trained.🔽It is not moving, because it has abandoned the aggregates. 9. It is not non-moving, because it has a remainder of aggregates. 10. It is not moving, because it is without afflictions. 11. It is not non-moving, because it is without mental factors, even though it is without mind. 12. It is not an action, because it is not produced from the cause of action that leads to rebirth. 13. It is not the ripening of action, because it is taught from the perspective of nirvāṇa without remainder of the aggregates. 14. Therefore, in this way, it is without pleasure.🔽It is also without pain. 15. This is the 16. lineage of the noble ones. 17. In that spiritual gene there is no karma, 18. nor is there any formation of karma. 19. In that spiritual gene there is no physical karma, 20. nor is there any verbal karma,🔽nor is there any mental karma. 21. By these three scriptural statements he refutes the classification of karma. 22. With reference to activity, training, and application,🔽he refutes the classification of sentient beings, saying, 23. In that spiritual gene there is no inferior, middling, or superior. 24. With reference to the bodhisattva’s nirvana, 25. he says, That spiritual gene is even. 26. It is even in its engagement for the benefit of self and other. This shows its superiority. 27. That spiritual lineage is undifferentiated is the teaching that the bodhisattvas who are purified are undifferentiated from all the factors of enlightenment, because they are not interrupted. 28. That spiritual lineage is isolated is the teaching that there is no difference in their mental continuum. 29. That spiritual lineage is conducive to nirvana is the teaching that it is the cause of nirvana in the mental continuum of another. 30. That spiritual lineage is immaculate is the teaching that, although liberation is common to all, there is a difference in the elimination of the propensities. 31. That spiritual lineage is unattached is the teaching that there is no determination in regard to the purified fields. 32. That lineage is unequaled means that it is equal because of the non-discrimination of the virtues and faults of nirvana and samsara, respectively. 33. It arises from the equality of the real and the unreal means that nirvana is the real in the sense of being the truth. 34. Samsara should be known as the unreal in the sense of being false. 35. That lineage is the truth because it is the ultimate truth means that the instruction is not deceptive, and it is not common to the heterodox. 36. That lineage is inexhaustible means that even in nirvana without remainder, the activity for the sake of sentient beings is uninterrupted. 37. That is called “utterly unborn” because it is not born through the power of karma and the afflictions, but is shown to be born through the power of attaining mastery. 38. That lineage is permanent, because it is shown to be not different at the time of nirvana and at the time of samsara. 39. Therefore, it is called “bliss,” “virtue,” and “selflessness.” Paragraphs: $ 0 4 6 14 17 22 24 27 32 37 #
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Please segment these sentences into coherent paragraphs: 0. It is also for bedding and seats for sitting. 1. One should go by vehicle. 2. By the power of the meaning of the Dharma itself. 3. One should not do it by mere attachment to beauty. 4. One should not do it by one who is other than old and sick. 5. In order to make them listen to the Dharma, one should sit on a precious lion throne with the attention of being afflicted by impermanence. 6. If he is in another's house, and the other's wife is dressed in garments embroidered with gold and silver and tinkling ornaments, he should think that they are the wife of another and touch her. 7. If they are embroidered with gems, he should think that they are decorated with gold and silver. 8. He should break them. 9. If there is no householder or novice, there is no fault in touching the image of the Buddha, because he has the idea of the Teacher, and because of the power of the Dharma. 10. He should also do this with the materials of the image. 11. He should not wear ornaments. 12. He should carry a staff. 13. It is not suitable to wear. 14. It is made of bone, ivory, horn, wood, stone, bamboo, or metal. 15. The sign of the monk’s robe is that on the central panel there is a wheel with two deer below it, and the name of the owner of the monastery is written. 16. The sign of the individual’s robe is a skeleton or a skull. 17. One should not comb one’s hair with a comb. 18. That is the simile. 19. One should not look at one’s face in a mirror.🔽One should not look at one’s face in water. 20. There is no offense if one looks at wrinkles, wounds, or gray hairs, or if one looks at the reflection in order to determine whether or not the water is suitable for drinking, or to determine the time of day, or to determine the direction. 21. One should not apply collyrium three times a day. 22. One should not apply a paste of betel nut. 23. One should not apply perfume. 24. One should not apply perfume to one’s feet out of a desire for merit. 25. One should not spit in front of a preceptor or an instructor. 26. He should not enter the Saṅgha while wearing them. 27. He should not teach the Dharma to householders. 28. He should not go to the house of a householder. 29. He should wash at the end. 30. He should take them. 31. He should also take garlands and strings. 32. He should offer them to the stūpa. 33. He should also offer them to the śrāvakas. 34. If the giver is not respectful, he should offer them to the side of the head or the side of the foot. 35. He should not offer them to the top of the door. 36. He should offer them to the wall. 37. He should hang the garlands and strings on a pin or thorn stuck there. 38. He should smell from time to time fragrant substances that are good for the eyes. 39. He should not rely on those who wear the brahmin thread. Paragraphs: $ 1 5 9 13 18 21 26 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Nothing is known of what happened to Kantha after that. 1. Pei Xiu. 2. Style name Gongmei. 3. Served the Tang Dynasty. 4. During the Huichang period, he served as Minister of the Ministry of War, Chief Minister of the Imperial Secretariat, and concurrently as a State Councilor. 5. He was called a famous minister. 6. He composed the stele inscription for the Dharma transmission of Master Mi of Guifeng, which said: 7. The Tathāgata Śākyamuni finally entrusted the Dharma eye to Mahākāśyapa. 8. He ordered the patriarchs to transmit it from generation to generation and spread it separately in the world. 9. It is not private to Kāśyapa, but to outsiders, devas, śrāvakas, and bodhisattvas. 10. From Mahākāśyapa to Bodhidharma, 11. there were twenty-eight generations in total.🔽Bodhidharma transmitted to Huìkě.🔽Huìkě transmitted to Sēngcǎn. 12. Sēngcǎn transmitted to Dàoxìn. 13. Dàoxìn transmitted to Hùiněn, who became the Sixth Patriarch.🔽LIÚ Xù. 14. Zi Yàoyuǎn. 15. He was from Guìyì in Zhōu Prefecture. 16. During the Tiānyòu period,🔽he first served as a military official.🔽In the beginning of the Kāiyuán period, 17. he was appointed Minister of Works and State Councilor. 18. He also supervised the national history. 19. Therefore, in his Tang History biography of Shénxiù, he said: 20. In the late years of the Later Wei dynasty, there was a monk named Bodhidharma. 21. The prince of a country in India. 22. He renounced the world to protect the country and entered the South Sea to obtain the wonderful Dharma of Chan. 23. From Shakyamuni, it was transmitted in succession, with a robe and alms bowl as a record. 24. It was passed down from generation to generation. 25. At first, he came to Liang and visited Emperor Wu. 26. The emperor asked him about conditioned things. 27. Bodhidharma was displeased and went to Wei. 28. He hid at Shaolin Temple on Mount Song and passed away. 29. In that year, the Wei envoy Song Yun. 30. Saw him returning from the Pamirs. 31. The disciples opened his tomb. 32. They only saw his clothes and shoes.🔽Bodhidharma transmitted to Huike.🔽Huike transmitted to Sengcan. 33. Sengcan transmitted to Daoxin.🔽Daoxin transmitted to Hongren. 34. Hongren transmitted to Huineng and Shenxiu. 35. Shenxiu passed away in Song Taibo. 36. Here ends the ninth fascicle of the Record of the Transmission of the Dharma and the True School. Paragraphs: $ 1 6 14 20 32 #
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Please segment these sentences into coherent paragraphs: 0. pure, 1. and will reveal the holy life in its entirety. 2. It will be like this: 3. I now teach the Dharma that is good in the beginning, 4. good in the middle,🔽and good in the end;🔽that has excellent meaning, 5. excellent words, 6. and excellent meaning and words. 7. It will be undisguised,🔽complete, 8. pure, 9. and will reveal the holy life in its entirety. 10. His śrāvakas will be known as the Maitri family. 11. It will be like this: 12. Just as my śrāvakas are now called Śākyas. 13. He will gather together many thousands of assemblies. 14. Just as I now have many hundreds of assemblies. 15. At that time, the venerable Maitreya was present in that gathered assembly. 16. Then the venerable Maitreya rose from his seat, put his upper robe over one shoulder, bowed to the Blessed One with his right knee on the ground, and said to the Blessed One: 17. Blessed One, when the lifespan of humans is eighty thousand years, may I become a Tathāgata, an Arhat, a Perfectly Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, 18. “The Teacher, the Blessed Buddha Maitreya, will appear in the world as the Teacher of gods and humans. 19. It will be like this: 20. Just as the Blessed One appears in the world now.🔽I, together with gods, Māra, and Brahmā, in this world of gods and humans, of ascetics and brahmins, have directly known and realized the perfect knowledge of the noble ones in this very life. 21. I have ended birth and death. 22. I have accomplished the spiritual life. 23. I have done what needed to be done. 24. I know that there is no continuation of existence beyond this one. 25. It will be like this: 26. Now, the Blessed One, together with gods, Māra, and Brahmā, and this world with its gods, Māra, and Brahmā, this generation with its ascetics and brahmins, its gods and humans, has been seen by me with the divine eye to be complete in terms of perfec 27. I have practiced pure conduct. 28. I have done what needed to be done.🔽I know that this is my last birth. 29. I will not know another existence after this one. 30. I teach the Dharma that is good in the beginning, 31. good in the middle, 32. and good in the end, 33. with its own meaning, with its own phrasing,🔽complete, 34. pure,🔽and purified. 35. It is the Dharma that I have fully revealed, 36. namely, 37. the Dharma that the Blessed One teaches that is good in the beginning,🔽good in the middle,🔽and good in the end, 38. virtuous in the middle, 39. virtuous in the end, Paragraphs: $ 3 10 15 18 30 #
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Please segment these sentences into coherent paragraphs: 0. He saw the Meṇḍaka questions, difficult to answer, with a snare. 1. There is the indirect, the direct, the indirect and direct, 2. In the doctrine of the King of the Dhamma. 3. Having understood the meaning of those, spoken by the Victor, the Meṇḍaka (questions), 4. In the future time, the same will be the case with the seizure (of the land). 5. Having satisfied the heart, I will cut off the goats, 6. By the path shown by him, they will show (the way) in the future. 7. The uneven, the fearful, the windy, the hidden, the dependent on the gods, 8. The path, the bridge, the ford, these eight he should avoid. 9. The lustful, the angry, the deluded, the conceited, the greedy, and likewise the lazy, 10. The single-minded, and the foolish, these are the destroyers. 11. The lustful, the angry, the deluded, the fearful, the one who looks at the material, 12. Thus the eunuch, the paṇḍaka, and the ninth is the boy. 13. These nine people in the world are inferior, unsteady, shaking, 14. Their secret thoughts quickly become clear.🔽By means of the month, the fame, the questions, the ford, the dwelling, wisely, 15. The conversation, the service through affection, and by means of the suitable, 16. These eight things make the mind clear, 17. For those who have these, their mind breaks open. 18. They are worshipped, incomparable, by gods and humans, 19. They do not accept honour: this is the nature of the Buddhas.’ 20. This verse was spoken by the Elder Sāriputta.🔽I go for refuge to the Buddha, the supreme person, 21. The god of gods, the charioteer of men, 22. The all-seeing one, endowed with the thirty marks of merit; 23. I go for refuge to the Buddha with my own body. 24. I did not think of Jāli, or of Kānha, or of my daughter, 25. Or of Queen Maddi, or of my own life, but only of the Bodhi Tree.🔽There is no place in the world, 26. Whether in the sky, or in the ocean, or in a mountain cave, 27. Where one may escape the power of death. 28. Restraint of body is good, restraint of speech is good, 29. Restraint of mind is good, restraint in every way is good. 30. The insentient tree, O Brahmin, which neither hears nor understands,🔽This Palasa tree, which is standing here, 31. The energetic one, always heedful, 32. Why do you ask about the happy life? 33. Thus did the tree speak aloud,🔽Listen to my words, O Bhaddavatiya. 34. I have heard that the king ate the food of the minister, 35. The wise one was afflicted by a severe illness, near death. 36. Fear arises from the wind, dust arises from the abode, 37. The sage sees this wind without an abode. 38. The earth with the ocean and the ocean's edge, 39. Do not desire to lie down with her, know this. Paragraphs: $ 0 14 20 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The offense of praising service to a monk is not an offense for nuns because in this way, the service of a woman becomes the property of a man and she is considered a servant. 1. Men who enjoy them are like those who make offerings to them. 2. Therefore, it is proper for men to venerate and praise them, but it is improper for women of the aristocratic class to do so.🔽Therefore, those two do not exist for nuns. 3. Those two, the partial defeat of building a hut and a temple for monks, do not exist for nuns because they lack the ability to build them.🔽Just as it is improper for men to build them, it is improper for them to conceive of building them. 4. If they cause them to be built, they are not the owners and they cannot cause them to be built by men. Therefore, those two are not established for nuns. 5. The remaining offenses entailing expulsion are similar to those of a fully ordained monk, so they are presented here by name alone. 6. Their nature has already been explained in the section on the offenses of fully ordained monks. 7. The remaining offenses entailing expulsion are: accepting anything at all, causing another to accept anything at all, separation at night, separation during the day, going on a journey, crossing a river, 8. to give the going forth, to take the property of the dead, to make requests for forgiveness, to abandon, to quarrel, to rely on women, to be intimate with women, to be intimate with men, to be intimate with neuter persons, to be intimate with animals 9. The nature of these remaining offenses for fully ordained nuns should be explained here in detail. 10. In order to explain the common ones that are merely named, it says, “acting as a matchmaker.” 11. The characteristics of this remaining offense for fully ordained nuns should be understood in the same way as they are explained for fully ordained monks. 12. The meaning of that is that this is a mere offense of wrongdoing, 13. but it should be understood that it is not for repeatedly turning back and not giving up. 14. “Arising” means arising from a downfall and being in accordance with it. Those are offenses that can be amended, but it is not that offenses entailing expulsion cannot be amended now. 15. This is the meaning of the term. 16. Thus its analysis is that it can arise. 17. If a bhiksuni praises a laywoman to a bhiksuni, saying, She is better than you, it is a sthūlātyaya. 18. If a bhiksuni praises a laywoman to a bhiksuni and makes her accept it, it is a sthūlātyaya. 19. When those who are afflicted by afflictions are made to understand, Sthūlanandā spoke those words. 20. This was taught because it is similar to acting as a matchmaker. 21. It should be understood that for bhiksus, it is a sthūlātyaya offense by following that. 22. Also, if one makes another act as a matchmaker,🔽it is also a sthūlātyaya offense. 23. The term “heavy” is applied to this. 24. If a fully ordained nun causes another woman to engage in prostitution, she commits a heavy offense. 25. The term “prostitute” means “one who engages in sex.” 26. “ Sex” refers to the male organ. 27. One who engages in sex is a prostitute. 28. Some say that the term “sex” refers to the female organ, and one who has that is a prostitute. 29. Sending a slave girl to be a prostitute is not outside the scope of this training rule. 30. A nun who gives a slave girl as a bride price is said to cause another to become a prostitute. This is not outside of the rule, but because it is similar to the meaning, it is also a serious offense. 31. This is summarized in the sutra separately from causing another to become a prostitute, because of its fame. 32. That which is established by the method of displaying goods is called giving a slave girl as a bride price. 33. Causing another to become a prostitute is done by those who remain in their own homes. 34. The Saṅghadisesa of matchmaking has already been explained. 35. It is groundless. 36. A trifle means 37. The characteristics of these two remaining offenses are to be understood as they were explained in the section on fully ordained monks. 38. But it should be understood that there are differences in all cases. 39. The female is the male, Paragraphs: $ 0 5 9 14 17 23 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Yogācārabhūmi-śāstra, fascicle 34 1. Expounded by Maitreya Bodhisattva 2. Translated by Tripiṭaka Master Xuanzang on imperial command 3. In the section on the fourth yoga, the thirteenth chapter on the stage of the śrāvakas in the basic section, it is explained like this. 4. If one wishes to go to the supramundane path, 5. One should rely on the four noble truths as objects and gradually give rise to seven kinds of mental states. 6. Namely, the first is the mental state of understanding characteristics, 7. And the last is the mental state of the culmination of practice and its result. 8. Up to attaining the fruit of arhatship. 9. Briefly indicating the supreme teachings, 10. Listening and upholding them. 11. Either having well cultivated the mental states or having attained the fundamental meditative absorptions and formless states, 12. By means of the four kinds of understanding, one understands the characteristics of the truth of suffering, 13. Namely, the characteristics of impermanence, suffering, emptiness, and non-self. 14. By means of the four kinds of understanding, one understands the characteristics of the truth of the origin of suffering, 15. Namely, the characteristics of cause, accumulation, arising, and condition. 16. The four kinds of activities clarify the characteristics of the truth of cessation. 17. Namely, the activities of cessation, tranquility, excellence, and separation. 18. The four kinds of activities clarify the characteristics of the truth of the path. 19. Namely, the activities of the path, suchness, practice, and going out. 20. This is called the attention to characteristics. 21. truths. 22. One is able to follow and penetrate the four activities of the truth of suffering. 23. What are the ten? 24. First, the activity of change. 25. Second, the activity of destruction. 26. Third, the activity of separation. 27. Fourth, the activity of the nature of dharmas. 28. Fifth, the activity of union. 29. Sixth, the activity of bondage.🔽Seventh, the activity of what is not lovable. 30. Eighth, the activity of what is not at ease. 31. Ninth, the activity of what is not obtained. 32. Tenth, the activity of what is not independent. 33. Such ten activities, relying on the principle of proof, are able to correctly contemplate. 34. Here, I will rely on the principle of scriptural authority. 35. As the World-Honored One said, All activities are impermanent. 36. Moreover, these activities are roughly of two kinds. 37. First, the world of sentient beings. 38. Second, the world of the vessel. 39. The World-Honored One, based on that sentient world, spoke thus: Paragraphs: $ 0 3 9 11 20 22 33 35 39 #
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Please segment these sentences into coherent paragraphs: 0. There are actions that are done but not accumulated. 1. There are actions that are accumulated but not done. 2. There are actions that are done and accumulated. 3. There are actions that are neither done nor accumulated. 4. What kind of action is it to take rebirth among hell beings, 5. to exhaust the full life span of a hell being, 6. and then to die and transmigrate? 7. What kind of action is it to take rebirth among hell beings, 8. to exhaust half the life span of a hell being, and then to die and transmigrate? 9. What kind of action is it to take rebirth among hell beings,🔽and then to die and transmigrate immediately after birth? 10. What kind of action is it to take rebirth among hell beings, 11. to experience happiness first, 12. and then to experience suffering? 13. What is the karma that when possessed 14. causes a person to be happy in the end?🔽There is karma that when possessed 15. causes a person to be happy in the end. 16. What is the karma that when possessed 17. causes a person to be happy in the beginning and also happy in the end?🔽There is karma that when possessed 18. causes a person to be happy in the beginning and also happy in the end. 19. What is the karma that when possessed 20. causes a person to be unhappy in the beginning and also unhappy in the end? 21. There is karma that when possessed🔽causes a person to be unhappy in the beginning and also unhappy in the end. 22. What is the karma that when possessed 23. causes a person to be rich and also generous? 24. There is karma that when possessed🔽causes a person to be rich and also generous. 25. What is the karma that when possessed 26. causes a person to be rich but also stingy?🔽There is karma that when possessed 27. causes a person to be rich but also stingy. 28. What is the karma that when possessed 29. causes a person to be poor but also generous? 30. There is karma that when possessed🔽causes a person to be poor but also generous. 31. What is the karma that when possessed 32. causes a person to be poor and also stingy? 33. There are those who are stingy. 34. There are those whose life has ended 35. but whose karma has not. 36. There are those whose karma has ended 37. but whose life has not.🔽There are those whose life and karma have both ended.🔽There are those whose life and karma have not ended 38. but whose afflictions have.🔽There are those whose body is happy 39. but whose mind is not. Paragraphs: $ 0 4 7 10 13 19 25 28 31 38 #
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Please segment these sentences into coherent paragraphs: 0. dharmas of the three times🔽are the same in the victor, and therefore 1. the various dharmas appear without nature.🔽Therefore, that is the dharmakāya. 2. Everything appears in the direct perception of one’s vidyā.🔽The pristine consciousness that is self-originated and 3. fierce is completely perfect without the extremes of🔽attachment.🔽The supreme kāya is the appearance of the all-basis. 4. The desire realm is perfect from the end. 5. without any object, such as the suffering of all, the suffering of the desire realm, the suffering of the form realm, the suffering of the formless realm,🔽the meditative absorption of the desire realm, the meditative absorption of the form realm, the 6. the meditative absorption of great bliss, and so on, is the great enjoyment that is the display of all without exception. 7. Just as the sun, without moving from the palace of the sky,🔽appears in every place,🔽without coming or going, it is the supreme emanation that tames all.🔽Just as the sky is without destruction, 8. the supreme vajrakāya, the great permanence of all things without thought,🔽is proclaimed to be the fifth. 9. The retinue of timeless awareness that tames each and every one, 10. the great being who abandons the extremes of the accumulations of the ocean🔽and the obscurations of the objects of knowledge, the king of the five, and so on, 11. who has trained in the tantras, who is on the first stage of devoted conduct, or who is of the family of mastery,🔽attains the name of Vajra Holder upon seeing the assembly of vajras. 12. The explanation of the intention of that is as follows: 13. The five are understood by the five, 14. the six by the sixty, and the three by the three hundred.🔽The secret is heard by the self-nature and the secret🔽ones, endowed with the five ornaments. 15. The secret tantra is explained and heard.🔽The five names of the pristine consciousness of vidyā 16. are like the sun and moon in the water of faith.🔽The supreme speech of the unborn meaning 17. appears without being spoken. 18. Likewise, by the blessing of the five names of the pristine consciousness of vidyā,🔽all the secret tantras of the nature 19. appear clearly like the sun. 20. The lord of the signs of the eight dharmas🔽is seen in the mirror of the kāya. 21. The vajra meaning of the bodhicitta and mahāsattva🔽is generated in the continuum. 22. and the sound of samsara, are the branches of the six🔽realms.🔽The appearance of the voice of the buddhas is heard 23. by the flesh ear of the fortunate one.🔽The voice of the appearance of the path of🔽taming is like the sound of the voice of the 24. face. 25. The path is arranged.🔽The seeing and hearing of the inseparability of 26. emptiness is also the power of that.🔽The two phenomena and the branches are 27. for the sake of sentient beings.🔽The supreme mind of great bliss is 28. free from the union of the great wisdom🔽of the great empty.🔽The mind of clarity and emptiness is 29. the inseparability of the general and specific characteristics of all phenomena.🔽The clarity of the mirror-like🔽is the supreme of all direct perceptions. 30. The nonconceptual 31. The great, supreme mind is impartial toward all,🔽without acceptance or rejection. 32. The great, supreme mind is connected with great compassion, 33. and because it is not inferior to its own basic space, 34. it is the great mind that liberates all beings through the fourfold absence of action and agent.🔽Since it is free from all phenomena and their attributes,🔽it is the great, supreme mind that is the indivisibility of the individual and general, 35. clearly appearing like a rainbow in the sky,🔽the supreme, indestructible vajra mind. 36. Without a self-continuum,🔽the appearances of awareness in all the directions, without exception, 37. are the clouds of the wish-fulfilling mind,🔽the self-appearing, spontaneously perfect 38. realm of the buddhas in all the directions,🔽without support or supported, 39. the self-awareness free from an apprehended object and an apprehending subject. Paragraphs: $ 0 4 7 12 15 20 25 30 36 #
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Please segment these sentences into coherent paragraphs: 0. The nature of all buddhas is as it is with the nature of their own deities. 1. It is as pleasant as the offering of a gift. 2. The essence of all buddhas is the bliss of the vajra mind, which is the bliss of the wisdom mind. 3. This is the examination of the glorious Vajrasattvas application to all the worlds. 4. The second is the explanation of the second. 5. The Blessed One thus taught the essence of the union of all glorious vajras and bodhisattvas. 6. The yogin who is firmly established in this is the one who is the master of the path. 7. This is to show that the person who is very involved in the practice should be engaged. 8. This is what he says. 9. The first two lines illustrate the connection between the second thought and the second thought explained above. 10. The power of the union of glorious Vajrasattva is the very union of the great. 11. The yoga of the glorious Vajrasattva and the yoga of the yogin who has done it is the yoga of glorious Vajrasattva. 12. The strength of this is that it is stable. 13. Therefore, great happiness is the result. 14. The seal of the vajra is the seal of great bliss, because it is the seal of the essence of the vajra mind. 15. The yogi who desires happiness is called All. 16. The union of happiness and happiness is the perfect bliss. 17. Thus, all the accomplishments are the supreme bliss of the two goddesses, the one who is the lord of the desire for happiness. 18. The best women are all the other goddesses in the mandala. 19. The word arises is a subsequent word. 20. All these are the results of the great union. 21. His name is Vajrasattva. 22. This is the supreme happiness. 23. For those who practice in this way, it is certain that they will become manifest. 24. This is the way of the scriptures. 25. The result is birth. 26. That is the most beautiful. 27. The desire to be manifest. 28. The following is the following lineage of the mantra, the seal, and so forth. 29. The one who is very attached is not separated from the goddess. 30. This is the same as the great engagement and the great engagement. 31. Since everything is the nature of things, everything is the nature of the vajra mind. 32. The supreme pledge of this is that one should not transgress it. 33. The first and third words are the intersection of the person. 34. The name the same means the vajra bodhisattva. 35. The solitary conduct of a solitary vajra-bodhisattva is the solitary conduct of one who is in a state of conduct. 36. The co-operation is the co-operation. 37. The four female princesses. 38. The following is a different thing. 39. All these are the aggregates. Paragraphs: $ 0 5 10 15 21 28 31 35 #
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Please segment these sentences into coherent paragraphs: 0. It is beneficial to pour eye-washing medicine into these. 1. Warm for wind, warm and smooth for phlegm, 2. For blood and pitta, it is praised to be cool. 3. Here it is said: 4. For vata disorders, that eye drop is warm. 5. It is beneficial to be applied with a warm nature. 6. For kapha disorders, it is warm and smooth. 7. It is beneficial to be slightly warm. 8. For eye diseases arising from blood and pitta, 9. a cool medicinal drop is beneficial. 10. Sitting in a place free from wind, 11. with the left hand opening the eye, 12. a cotton swab soaked 13. with the drop should be applied. 14. Up to two fingerbreadths from the eye corner, 15. ten or twelve drops should be applied. 16. Here it is said: 17. The person, sitting in a place free from wind, with the left hand of the physician well opening the eye, with the right hand a cotton swab soaked in the medicine inside the oyster shell, 18. The eye should be anointed with a drop of oil, to the extent of one or two fingers, from the corner of the eye, the corner of the nose, and the inner corner of the eye, ten or twelve times. 19. If it is done in any other way, it will cause diseases such as red eyes. 20. Then, with soft cloths,🔽one should wash the eyes 21. of those who are of the wind and phlegm types.🔽For others, one should do a mild fomentation 22. with a soft cloth soaked in warm water. 23. Thus, 24. after the eye has been anointed, 25. one should wash and cleanse the eye with a soft, pleasant cloth. 26. After that, one should do a mild fomentation of the eye with a soft cloth soaked in warm water, other than the one used for washing. 27. Moreover, in the case of water and phlegm means that one should apply heat in the case of wind and phlegm disorders. 28. In the case of bile or blood, 29. it is not suitable to apply heat in that way. 30. In the case of the two humors, one should only do purification and cleansing. 31. One should not apply heat. 32. If one puts in eye medicine that is too hot and sharp, 33. it will hurt and the eye will turn red and dull. 34. If it is too cold, it will cause pain and the eye will not close properly and will be sick. 35. If it is too much, the eye will be red and swollen. 36. If it is rough, the eye will be difficult to open. 37. If it is too small, it will cause an increase in the disease. 38. If it is not applied properly, it will cause a loss of vision. 39. Here, if one puts in eye medicine that is too hot and sharp, it will hurt and cause pain, the eye will turn red, and the eye will be dull and unclear. Paragraphs: $ 0 3 10 16 20 23 28 32 #rinciple, Paragraphs: $ 0 5 8 13 17 22 32 35 37 #
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Please segment these sentences into coherent paragraphs: 0. That is the middle path. 1. That is the selflessness of phenomena. 2. That is the limit of reality. 3. That is suchness and emptiness. 4. That is the equality of phenomena and liberation. 5. That is mere awareness. 6. Because all phenomena are included within it, 7. It is neither far nor near. 8. Because it is difficult to realize, 9. Its nature cannot be analyzed. 10. Because that reflexive awareness is subtle, 11. The buddhas see it as subtle. 12. Although it abides in oneself, 13. Someone like me does not see it because of coarseness. 14. It is always known by the yogi. 15. Do not think that liberation is far away.🔽The nature of the imputed 16. Is emptiness. 17. And by seeing the nature of things, one attains nirvana.🔽Even illusions can fulfill a purpose,🔽As in the case of water in a mirage,🔽Eye disease, dreams, 18. And the city of gandharvas. 19. In order to dispel other illusions.🔽In the dream state, the mind, 20. Through the power of latent propensities,🔽Perceives objects that are imagined. 21. The poison of the latent propensities is terrible. 22. Alas, the stream of false imagination is very thick. 23. From one dream, another dream arises, 24. Like bubbles arising on top of bubbles. 25. The unreal appears as objects, 26. While the real is obscured and remains unseen. 27. It is produced by ignorance, 28. Like the perception of a diseased eye.🔽Although not different, it appears as different, 29. And although not external, it appears as external. 30. The defilement of the aspect of the object 31. The mind appears in many forms.🔽The sun, the moon, the sky,🔽The hosts of stars, the earth, 32. The rivers, the oceans, the directions, 33. All of these are emanations of the mind. 34. The peak of existence is completely cut off. 35. Within this three-realm universe, 36. All of this that appears 37. Is the drop of the poison of consciousness. 38. If it appears, how can it not exist? 39. How can an appearance be a non-entity? Paragraphs: $ 0,6,15,19,28,34 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha says that the truth of suffering is truly suffering and cannot be made pleasant; 1. The truth of accumulation is truly the cause, and there is no other cause; 2. If suffering ceases, then the cause ceases. 3. Because the cause ceases, the effect ceases. 4. The path to end suffering is truly the right path, and there is no other path. 5. First, he uses a metaphor to illustrate it. 6. The moon is the essence of the great yin, so it is cold, and the sun is the essence of the great yang, so it is hot. 7. But their natures cannot be changed, the world all knows this. 8. Now saying it can be made hot or cold, can the sun and moon really change their natures? The Buddha's words will never change. 9. Cannot be made pleasant means that suffering and happiness are each real and do not change. 10. There is no other cause means that the cause of accumulation definitely attracts the result of suffering, and it is not attracted by the cause of the path. 11. The treatise says to show that the cessation of suffering has its own causes. 12. That is, the cessation of the cause means cutting off the cause of accumulation. 13. Moreover, the cessation of the cause is the nirvana with remainder. 14. Therefore, the cessation of the cause is the cessation of the effect means that in the future, the cause does not give rise to [the effect], which is the cessation of the result of suffering. 15. Moreover, the cessation of the effect is the nirvana without remainder. 16. There is no other path means that other paths are not true and cannot lead to cessation. 17. [Supplementary Notes] The sun and moon are illusory and false phenomena, so they can be reversed and moved. 18. The Buddha's words are the principle of truth, how can they change? 19. Therefore, reversing yin and yang is possible in the world; 20. Going against principle and confusing truth will never happen. 21. The two bhikṣus have no doubts. 22. World-Honored One! 23. These bhikṣus have no doubts regarding the four truths. 24. Determined means entering the path of the definite cause of suffering and happiness. 25. Without doubt means without difference or remainder. 26. [Supplementary note:] Without difference means that the principle is illuminated, and there is no more difference, so there is no doubt. 27. Without remainder means that the meaning is fully exhausted, and there is no more left, so there is no doubt. 28. 6. Distinguishing the Doubt to Be Eliminated for Those Who Have Not Entered the Highest Stage, Divided into Three Parts: 29. First, revealing the Dharma that has not yet entered the highest stage; second, eliminating their doubts; third, restating the characteristics of conditioned impermanence. 30. First, revealing the Dharma that has not yet entered the highest stage, divided into two parts: 31. First, in terms of what has not yet been accomplished; second, in terms of what has already been accomplished. 32. First, in terms of what has not yet been accomplished, divided into two parts: 33. First, seeing extinction and feeling compassion; second, hearing the Dharma and attaining liberation. 34. First, seeing extinction and feeling compassion. 35. Those in this assembly who have not yet accomplished what is to be done will feel sad when they see the Buddha's extinction. 36. Those who have not yet accomplished what is to be done refer to those of the inner and outer stages of the path, as well as the first three fruits of the path. 37. Because the remaining thoughts of the three fruits remain, there is compassion. 38. [Supplementary note:] It is like the gods raining tears and Ānanda's sorrow. 39. Second, hearing the Dharma and attaining liberation. Paragraphs: $ 0 5 9 12 17 22 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The mind that is free from the taint of extremes🔽is pure in the same way.🔽The yoga of signlessness is suchness.🔽The yoga of nonduality is the suchness of spontaneous equality. 1. The fourth number is the final one.🔽The qualities of the consecration are consecrated by the essence. 2. The guru is also not equal in this context.🔽Spontaneously present, free from extremes, and without conventions, 3. the great emptiness, nonarising,🔽the dharmadhātu, and so on, 4. are only said to be a portion of the qualities. 5. and the branches🔽are the three that occur in sequence. 6. The supreme, sublime meaning🔽is that things are nonthings, 7. so it is beyond the domain of conceptual speech and thought. 8. The basic space of suchness is wisdom,🔽and that itself is the union of resting at ease and profound insight, 9. the indivisibility of method and wisdom,🔽the basic space of the basic space of phenomena, 10. the union of the basic space of phenomena and the basic space of wisdom,🔽the vajra sphere of awakening. 11. Moreover, through the individual🔽meditations on discernment, nonobservation, thorough nonobservation, 12. and nonapprehending,🔽one is without abiding, without thought, and without conceit, 13. and one’s nature is naturally 14. Since there is no self, neither the object nor the agent is perceived,🔽and so, like space, it is free from all mental formations.🔽To rest in a state beyond all thought 15. is called “meditation.”🔽When there is no conceptualization whatsoever, 16. there is no attachment, and so no separation.🔽In this way,🔽in order to avoid being robbed by mistaking🔽the place, the posture, and the activities for the obscurations, 17. one should recite the sutras.🔽The eleven are:🔽forgetting the object of meditation,🔽seeking and not seeking,🔽and the reversal of apprehension.🔽The seven common ones make eighteen. 18. Likewise, there are six kinds of distraction:🔽distraction by the five consciousnesses 19. distraction by moving to the five outer objects,🔽distraction by savoring 20. and by the signs of virtuous conduct. 21. The path of arraying is the instruction of Buddhaguhya.🔽In the system of that other, or other vehicle, the mind is distracted. 22. There is no doubt that the thought “I am”🔽is the cause of the appropriation of a bad state. 23. Following the arising of mindfulness,🔽one acts with the three deliberate behaviors: 24. stopping, being still, and being scattered.🔽The five obscurations are the five branches:🔽experience, perception, abiding, observation, 25. and the manifest.🔽The nine strayings are the four concentrations🔽and the four formless absorptions of the mundane first meditation.🔽The four errors are: 26. being impermanent, being permanent,🔽being many, being one,🔽being born, being destroyed,🔽being active, being inactive,🔽being quick to arise,🔽being short-lived, being agitated, 27. and being heard.🔽The five branches are the five colors: 28. white, yellow, red, black, and variegated. 29. whether enjoying pleasures or not, the yogin is free. 30. If he is not free, he is like a fish in a trap or a bird in a cage.🔽The yogin who understands this🔽should apply the eight antidotes, 31. or else he should look at them a little bit individually,🔽or else he should let them arise by themselves and be pacified by themselves. 32. Just as a child🔽is distracted by many activities, 33. so the self is distracted by many activities. 34. Therefore, having mastered them with samādhi,🔽remain in the space of the equality of characteristics. 35. What is there to stop or accomplish?🔽If the strength of the elements is slightly impaired,🔽the assembly of unclear visions and non-engagement 36. should be recognized and healed🔽with the conduct of delighting in the path 37. and with the rite of the concordant support.🔽The conduct of delighting in the path 38. If it is interrupted by a lapse, it should be cast off and bound with the rope of mindfulness.🔽It should not be allowed to deteriorate in any way. 39. In this way, the demon of laxity will be destroyed, and the demon of excitement will be subdued.🔽The five stages are: the initial stage, the stage of increase, the stage of stability, the stage of culmination, and the stage of final training.🔽The per Paragraphs: $ 0 8 14 18 21 23 29 32 35 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, they are not different. 1. This is the non-obstruction of the extinction of both root and branches. 2. Fifth, the non-obstruction of the equality of root and branches. 3. The second meaning of non-one also has four statements. 4. First, the meaning of the cloth abiding in its own position. 5. Together with the meaning of the difference in characteristics of the rabbit. 6. These two are opposed to each other. 7. Therefore, they are not one. 8. This is the opposition of non-one. 9. Second, the meaning of the cloth forming the rabbit. 10. The meaning of the emptiness of the rabbit's substance. 11. These two are mutually harmful. 12. Therefore, they are not one. 13. Third, they are mutually exclusive and contradictory. 14. These two states are different. 15. Therefore, they are not the same. 16. That is to say, they are mutually exclusive, each abandoning the other. 17. The distance between them is vast.🔽In contradiction, they are opposed to each other. 18. They harm each other like enemies. 19. Therefore, near and far are not the same. 20. Fourth, by utterly contradicting each other, they are negated yet not negated. 21. Because they are utterly exclusive, they exist yet do not exist.🔽This meaning of not being negated and not existing is not the same. 22. This is the non-sameness of formation and destruction. 23. Moreover, these four non-samenesses 24. are not different from the above four non-differences. 25. Yet they are also not the same. 26. Because the meanings are not mixed. 27. Moreover, the above four non-differences 28. are not the same as these four non-samenesses. 29. Yet they are also not different. 30. Because the principle pervades everywhere. 31. Therefore, if one takes them from the perspective of non-difference, 32. all the approaches are in complete harmony. 33. If one takes them from the perspective of non-sameness,🔽all the meanings are in complete opposition.🔽Those that are in complete opposition yet in complete harmony are 34. The most contradictory yet most harmonious one. 35. This is the Dharma of no obstruction and no hindrance. 36. Second, in terms of the Dharma, 37. the cloth is a metaphor for the true suchness of the Tathāgatagarbha. 38. The rabbit is a metaphor for the birth and death of sentient beings, etc. 39. It is neither the same nor different, and there are also ten approaches. Paragraphs: $ 3 9 14 20 23 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Kāśyapa! 1. At that time, the two youths Dharma and Good Dharma descended from the sky, went to the Tathāgata Wonderful Flower, and said: 2. 'World-Honored One! 3. We take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and give rise to the mind of supreme, perfect enlightenment, practicing the bodhisattva path in the form of a bhikṣu. 4. World-Honored One! 5. Those who truly give rise to the mind of enlightenment believe that all dharmas are unborn. 6. World-Honored One! 7. Those who truly give rise to the mind of enlightenment are not attached to any dharmas. 8. Why is it so? 9. World-Honored One! 10. If there is attachment, then the Dharma does not arise. 11. Therefore, the World-Honored One says that the mind that is free from attachment attains that which is unborn. 12. World-Honored One! 13. This which is unborn should also not be said to be unborn. 14. Why is it so? 15. Those who have verbal expression have birth and cessation. 16. If one possesses pure wisdom, then there is no birth and cessation. The place of no birth and cessation is ultimately exhausted. 17. Therefore, World-Honored One! 18. One gives rise to the mind of supreme, perfect enlightenment at the limit of equality, not thinking of any dharmas, and there is nothing to attain or not attain. In this way, one attains equality—the equality of non-attainment. 19. Why is it so? 20. Because the inherent nature of all dharmas is pure. 21. Kāśyapa! 22. When the Tathāgata Wonderful Flower spoke this Dharma for the two youths, ten thousand beings in the assembly attained the forbearance of the non-arising of dharmas. 23. King Nimin, together with his thousand sons and five thousand ministers, all gave rise to the mind of supreme, perfect enlightenment. 24. The Buddha told Kāśyapa: 25. At that time, after the Tathāgata Wonderful Flower had finished his meal and washed his bowl, he addressed the king in the great assembly, saying: 26. 'Great King Nimin! 27. I will now speak the Dharma.' 28. The king and the great assembly, hearing the Buddha speak the Dharma, rejoiced with delight. 29. Kāśyapa! 30. At that time, the two youths Dharma and Good Dharma, hearing the Buddha speak the Dharma, with pure faith and free from the fire of desire, wished to go forth, and came to the Buddha from the city. 31. Having arrived at the Buddha's place, they spoke a verse, saying: 32. All the Tathāgatas praise the Dharma of going forth, 33. In the home there are many defilements, destroying the pure Dharma. 34. Increasing unwholesome dharmas, destroying wholesome dharmas, 35. In the home there are many faults, going forth is free from defilement. 36. Even if for a hundred koṭīs of kalpas one indulges in desires without satisfaction, 37. Indulging in desires without satisfaction, one dies at home. 38. Just as the ocean receives myriad streams without being satisfied, 39. Ordinary beings are also like this, indulging in desires without satisfaction. Paragraphs: $ 0 1 21 24 29 32 #
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Please segment these sentences into coherent paragraphs: 0. “Your Majesty, what is it?” 1. The king said, 2. “My lady, I had an inauspicious dream. 3. I saw two vultures wanting to pluck out Kṛkin’s eyes.” 4. The queen said, “The prince is well. 5. ” In the same way, the king awoke, frightened, and said, 6. “My lady, I had a dream.” 7. Rāhula’s mother said, 8. “What was it like?” 9. The king said, 10. “I saw everyone with long hair and nails and wearing dirty clothes.” 11. The queen said, 12. “The prince is well. 13. ” When the king fell asleep, Rāhula’s mother sealed the letter with her tooth stick and sent it to Mathurā. 14. The king dreamed that his own teeth fell out.🔽The next morning the king summoned the diviners and told them his dream. 15. “Explain to me what this means.” 16. The diviners said, 17. “Your Majesty, whoever sees such an omen will see the destruction of his son’s eyes.” 18. They also said, 19. “Whoever in a dream sees his teeth fall out 20. will see the destruction of his son’s eyes and the loss of his son.” 21. When King Aśoka heard this, he quickly rose from his seat. 22. He began to pray to the gods in the four directions.🔽He said, 23. “The Buddha, the Dharma, and the Saṅgha, the most important of all, 24. protect my dear son from misfortune! 25. The letter gradually reached Takṣaśilā. 26. Then, when the people of the city of Takṣaśilā saw the letter, they were completely delighted by the vast qualities of Kṛkī, and they were unable to bear the news. 27. After a long time of deliberation, they said, “The king is fierce and his behavior is bad. He is not even patient with his own son. 28. How could he be patient with us?” 29. They also said: 30. “He has the character of a sage. 31. He wants to benefit all beings. 32. If he is angry with everyone, 33. why wouldn’t he be angry with us?” 34. Then the citizens showed the letter to the prince. 35. Then the prince, having received his father’s letter on his head, 36. said to the scribe: 37. “O scribe, you must read what the king has written here.” 38. “The king himself wrote it.” 39. Then, when the letter was read, his eyes filled with tears, and he became confused, so that the letter fell from his hand. Paragraphs: $ 0 5 13 14 22 25 34 #reate the three kinds of karma of the first dhyana, 30. Excluding karma to be experienced in the present life. 31. Some say, 32. They are able to create the two kinds of karma of the first dhyana, 33. Namely, karma to be experienced in the next life and in a subsequent life, and indeterminate karma. 34. If they are of the type that does not regress, 35. They can create three kinds of good karma in the desire realm. 36. Excluding that which is to be experienced in the next life. 37. They can create three kinds of karma in the first dhyana. 38. Excluding that which is to be experienced in the present life. 39. If one has already become detached from the defilements of the first dhyana, but has not yet become detached from the defilements of the second dhyana, Paragraphs: $ 0 10 21 24 31 #
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Please segment these sentences into coherent paragraphs: 0. is opened for all. 1. Beginning with the principal of the maṇḍala,🔽the maṇḍala is shown up to Amṛtakuṇḍali.🔽Or else, the maṇḍala is shown 2. from Amṛtakuṇḍali up to the principal. 3. The disciple should join the palms🔽and say, “I have entered 4. into the maṇḍala of the great vajra maṇḍala. 5. Today I have seen the maṇḍala 6. of the great maṇḍala of union.” 7. In the great secret mandala 8. I am empowered in the mandala. 9. Say that three times. 10. The water of the vases is made into one. 11. Having generated Akṣobhya Vajra,🔽having entered, 12. the empowerment is conferred on the head of the disciple, like a cakravartin. 13. For the crown and so forth, 14. having become Ratnasambhava, 15. having placed one’s deity in the center, 16. the empowerment of the crown is conferred. 17. The nine- or five-pointed vajra 18. is meditated on as Amitābha, completely transformed, 19. given, and held at the heart.🔽The vajra empowerment is conferred. 20. The bell is meditated on as Amoghasiddhi, 21. completely transformed, given, 22. and held in the manner of embracing the vajra and bell. 23. The empowerment of the master is conferred. 24. Having inserted the vajra into the crown of the head, 25. Touching the crown of the head, the name empowerment. 26. Having called out “So-and-so Vajra,” 27. one should also see the other distinctions. 28. Whatever appears is all the self, 29. the principal one of those is the non-arisen protector. 30. All phenomena are pure by nature, 31. the mode of the syllable of the dharmadhātu. 32. Since it is the principal one of all, 33. the name is preceded by “śrī.” 34. Since it is proclaimed to be the understanding itself, 35. at the beginning, “hey” is applied at the end.🔽Having given the vajra in the hand, 36. the holder should roll the vajra three times. 37. This is the first observance 38. that the yogin should take up.🔽This is held in the hands of all buddhas 39. and Vajrasattva. Paragraphs: $ 0 7 10 13 24 28 35 #
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Please segment these sentences into coherent paragraphs: 0. These ten kasiṇas are also called “rounds” and “bases of success” and “bases of support for insight” and “conducive to pleasant feeling here and now” and 1. “bases for direct knowledge” and “bases for attaining concentration” and “mundane” . 2. He develops the perception of foulness: the perception arisen in the ten objects beginning with the bloated in the way stated in the Description of the Development of the Arousing of Mindfulness Consisting in Observing a Corpse is called “the percept 3. The whole method of developing the ten kinds of foulness is given in detail in the Path of Purity. 4. He develops the perception of the bloated: he develops the perception that arises with bloatedness as its object. The meaning is: he keeps in being, he causes to arise, he develops further, any perception that has arisen. Or alternatively, the mindfu 5. The meaning is: he develops it, he causes it to arise, he gives it rise to, he makes it grow. But the method of developing it is given in detail in the Path of Purity. 6. He develops the perception of the repulsive in nutriment: he develops the perception that arises with the four kinds of physical food as its object. The meaning is: he keeps in being, he causes to arise, he develops further, any perception that has a 7. But the method of developing it is given in detail in the Path of Purity. 8. He develops the perception of non-delight in the whole world: the meaning is that he develops the perception of non-delight in the whole of the triple element of beings and the whole of the triple element of location.🔽He develops the perception of im 9. He develops the perception of non-self in what is impermanent: the meaning is that he develops the perception that arises perceiving the five aggregates as non-self by defining their rise and fall as painful.🔽He develops the perception of abandoning: 10. He develops the perception of dispassion: the meaning is that he develops the perception that arises perceiving the five aggregates as to be dispassionate towards by defining the five kinds of dispassion. 11. He develops the perception of non-delight in the whole world by making the perception arisen in him about the whole world have non-delight as its object.🔽He develops the perception of the undesirability of all fabrications by making the perception ar 12. And they say that he develops the perception of cessation by making Nibbāna the object of the perception arisen in him. 13. And here the perception of non-delight in the whole world, the perception of impermanence, and the perception of suffering in the impermanent are stated with strong insight. 14. And the perception of impermanence, etc., stated in the tenfold way beginning with “He develops the perception of impermanence” 15. are stated with insight only as a beginning. 16. The recollection of the Buddha, etc., are given in the same way as in the Description of the Recollections .🔽“United with the first jhāna”: gone , reached , associated with the first jhāna. The meaning is that it is conjoined with the first jhāna. 17. He develops the faith faculty by making it united with the first jhāna. 18. He brings it to growth, increases it, extends it, consolidates it, and expands it. So too with the energy faculty, and the rest.🔽The Description of the Second Tetrad is ended. 19. The Description of the Mindfulness Factor of Complete Awakening 20. “With his mind”: there are two kinds of pervasion, pervasion by water and pervasion by the divine eye. 21. Pervasion by water is the pervasion by water after entering upon the water kasiṇa jhāna.🔽When the great ocean is pervaded in this way, all the rivers that enter it are included in the pervasion.🔽But pervasion by the divine eye is the seeing of the wh 22. When the great ocean is pervaded in this way, all the rivers that enter it are included in the pervasion. 23. “Included in that”: they are included in the bhikkhu’s development.🔽“Knowledge-concomitant”: they are called “knowledge-concomitant” because they associate with knowledge in the sense of being associated with it. 24. They occur in the category of knowledge, in the section on knowledge, thus they are called “knowledge-concomitant.” Herein, insight knowledge, mind-made body, and the six kinds of direct knowledge 25. The eight knowledges are the states associated with them in the sense of the first meaning.🔽In the sense of the second meaning,🔽any one of the eight knowledges is a knowledge, and the rest are states associated with knowledge. 26. So both the knowledge and the states associated with it should be understood as “conducive to knowledge.” 27. “For arousing great urgency”: for the sake of great urgency. The same method applies in the case of the other two higher paths. 28. And here the “great urgency” is insight, the “great benefit” is the four paths, and the “great security from bondage” 29. is the four fruits. Or alternatively, the “great urgency” is the path together with insight, the “great benefit” 30. is the four fruits, and the “great security from bondage” is Nibbāna. “For the sake of mindfulness and full awareness”: for the sake of mindfulness and full awareness. 31. “For the sake of obtaining knowledge and vision”: for the sake of the knowledge of the divine eye. “For the sake of abiding in bliss here and now”: 32. for the sake of pleasant abiding here and now. For the realization of the fruit of clear vision and deliverance: 33. for the purpose of reviewing the fruit of clear vision and deliverance. And here clear vision is the path’s understanding, and deliverance is the remaining states associated with it. Their fruit is called the fruit of arahantship. The meaning is: for 34. The body becomes tranquil: the mental body and the material body become tranquil, their travail is calmed. 35. And the thinking and exploring: these states are called “tranquillized” by the second jhāna. But here the meaning of “tranquillized” is intended as the tranquillizing of grossness. 36. Entirely: all, wholly, without remainder. Belonging to clear vision: belonging to the category of clear vision. 37. They have already been shown and analyzed below. 38. Ignorance is abandoned: the great darkness, the great gloom, the unknowing that is the root of the round in its eightfold mode, 39. is abandoned. Knowledge arises: the knowledge of the path of arahatship arises. The conceit “I am” is abandoned: Paragraphs: $ 0 4 8 11 16 19 20 23 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The commentary says: 1. The ninety-five kinds of teachings compete in fanning the winds of heresy, while the eighteen schools struggle to wield the light of fireflies. This causes the sun of wisdom of true emptiness to hide its brilliance in the dark clouds, and the mysteri 2. The three orders and below, second, revealing the principle to form practice. 3. The first two reveal the principle, and the next three form the practice. 4. Ordering the small and so on refers to the three confused people below. 5. For them, prajñā is taught, ordering their minds to be pure and enter the principle. 6. The fourth is to cause enlightenment. Correct view means to cause one to believe and understand the true reality, to realize the truth within, and not to grasp at form and emptiness as definitely real. Only then is it called correct view. 7. The middle way of the two truths means that this is what is expounded in this sutra. 8. The Yi Ji (Meaning Notes) says: The two treatises take prajñā as their main theme, and they both take the middle way of the two truths as their main principle. 9. The text fully clarifies the emptiness and existence of the two truths, as well as their affirmation and negation, preservation and destruction, in order to illustrate the emptiness of nature that exists due to conditions. 10. Sometimes they completely negate each other, sometimes they completely affirm each other, and sometimes they mutually destroy and preserve each other without obstruction. 11. If it is the gate of mutual affirmation, then the emptiness that does not destroy existence and the principle of emptiness that does not destroy existence are not mixed, thus forming the gate of non-oneness. 12. If it is the gate of mutual negation, then the emptiness that destroys existence here and the complete negation of the emptiness that destroys existence are not one. 13. If it is the gate of each preserving itself, then they are not the same, thus they are not one. 14. If each is destroyed, then there is no one that can be one, therefore it is not one. 15. Because the two principles of existence and destruction are unobstructed and not mixed, not falling into extremes, and not losing the middle way, this is called the middle way of the two truths. 16. The meaning of non-difference is as explained by them. 17. Moreover, non-one and non-different are also not two, because dependent arising is non-dual. 18. Because the emptiness that destroys existence is precisely the emptiness that exhausts existence, there is no obstruction. Therefore, the most extreme contradiction is also the most extreme accord. Therefore, negation and affirmation are also not two 19. Because of non-one, there is non-different, therefore the two truths are the middle way. 20. Because of non-different, there is non-one, therefore the middle way is the two truths. 21. Moreover, non-one and non-different are also not one, therefore the non-different of non-one and the non-one of non-different are not mixed in meaning, and therefore they are not one. 22. It means that within non-differentiation, the two are not differentiated, and within the non-differentiation of the two, they are harmoniously integrated without being mixed. Therefore, it is neither the middle nor the two, yet it is fully endowed wi 23. In order to cause people to realize this, this teaching is established. 24. As for manifesting and so forth, below this, it wishes to accomplish the supreme practices, and therefore expounds this sutra. 25. Because pure faith, the great mind, and the myriad practices are the basis, and furthermore, giving rise to the three minds and cultivating the ten faiths is precisely the practice. 26. As for the virtues of the Buddha, the four virtues such as permanence and the true and pure merits and virtues of the Buddha ground as numerous as the sands of the Ganges River, the meaning is the same as the Huayan Sutra, which takes the fruition as 27. Question: 28. The Jue Chan says that the virtues of the Buddha in the school of emptiness are empty. It says that in the various parts of the Prajnaparamita Sutra, the Hundred Gates Treatise, and the beginning and end, they are all so. It also cites this sutra's a 29. How is it that now it speaks of the virtues such as permanence and bliss? 30. Answer: 31. That is the light of wisdom, which accords with the author of the commentary. 32. In the explanation of what is attained below, it says virtues are not lacking, so it is not that the Buddha's virtues are empty. 33. Great enlightenment mind refers to the three minds of directness, etc., which are profound and vast. 34. The practitioner's detachment from characteristics is profound, and following characteristics is vast. Prajñā clearly illuminates both practices. 35. Eight causes and below, third, severing hindrances and attaining fruits. 36. The two hindrances and two fruits are all explained below. 37. Ten streams and below, fourth, transmitting fragrance for myriad generations. 38. This benefits those in the future, and so on.🔽Briefly explained and below, second, concluding and pointing out. 39. Second and below, second, clarifying the inclusion of the canon, in two parts: Paragraphs: $ 0 2 6 8 14 19 24 27 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Blessed One, all tathāgatas! 1. I asked him to give me the empowerment. 2. The vase is filled with five nectar. 3. The wise confer the empowerment on the buddhas. 4. All the buddhas have sent him. 5. The crown of the head is the mind itself. 6. First, meditate on the black. 7. The second is meditation on red. 8. The third is the meditation on yellow. 9. The fourth is green. 10. The fifth is blue. 11. The sixth is white. 12. The six-branch meditation is the yoga. 13. The outer part is not colored. 14. The body is not a vajra. 15. The sensation is called white. 16. The yoga of the water of perception. 17. The Vajra-vajra of the Formation. 18. The nature of the aggregates of consciousness. 19. The yoginīs are without a self. 20. The maṇḍala is the lord of the terrors. 21. He is terrifying and terrifying. 22. The land is called Pukkasha. 23. The water is likewise in the mountains. 24. The fire is known as the blazing fire. 25. The winds are known as the winds of the winds. 26. The form is always white. 27. The sound of the song was known as Thieves. 28. The part of the scent is the scent. 29. The king said, I have given you a lot of rice. 30. The object of contact is the following. 31. The space of phenomena is the space of the celestial realms. 32. These are always pure. 33. This is accomplished by the yogin. 34. The eyes are the vajra of obscuration. 35. The vajra of anger is not in the ears. 36. The king said, "I have a lot of money. 37. The vajra of desire is not the vajra of desire. 38. Do not envy your body. 39. The mind is the selfless yogi. Paragraphs: $ 0 6 12 20 29 34 #
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Please segment these sentences into coherent paragraphs: 0. The refuge of the Tathagata is the one called Amog. 1. I listened to Sa-A-Dhana. 2. Amman Bikhara. 3. They also contain parts of trees, medicines, and animals. 4. The food is not the same as the food. 5. The meaning of the gold is to measure it. 6. The name of the place is Shuk, from the name of the place called Tvabu Jātun. 7. It is not because of food and place being impure. 8. The same is true for the syllable sarva, and so on. 9. From cows and grain, from the flesh of a cow, and from the flesh of a rākṣasa. 10. The name Dilyab is not from the Abhisheka. 11. It is like a price paid for a good deed. 12. The work of the flesh is the satin. 13. I took my son from Akṣatra. 14. The ears are the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears of the ears 15. No, from A, fish. 16. And the other two, the Aena and Kosha, were the da. 17. The name of the king was Kino, from Pistha. 18. He said, Hey, hey, hey! 19. He was a great man, and he was a great man. 20. The first of these is the eight. 21. The measure is not. 22. The fish and the algae that are produced from the meat of the camsaia are destroyed by the catfish. 23. The letter A is from the letter A. 24. The result is destruction. 25. The second is the an, which is the name of the root of the root text. 26. And also in Jambudvīpa. 27. The same is true of the two types of suffering. 28. The king of the gods, the king of the gods, and the king of the gods, the king of the gods, and the king of the gods, 29. His father was born in the land of Kham. 30. There are many more than the Pushpamula. 31. Aditī, Yamāditī, and the preceding ones are taken from the aditī. 32. The limit of the lotus is not as much as the limit of the asha and so on. 33. The Svatantrikas say: Oh! 34. He was born in Loman. 35. The fish of the Prithika and the A. 36. The letter A is from the letter A. 37. From now on, I will be your father. 38. The king of the gods, the king of the gods, was the king of the gods. 39. If the second cow is not a descendant, it is destroyed by the yāja and so on. Paragraphs: $ 0 3 6 9 13 17 22 26 31 35 38 #
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Please segment these sentences into coherent paragraphs: 0. all had doors that did not need to be locked. 1. Travelers did not need to carry provisions.🔽During Xuanzong's Kaiyuan period, the governance of the world was peaceful. 2. It was almost like the time of Zhenguan. 3. Yet the works of Buddhism and Daoism flourished even more. 4. Are there not people who follow Buddhism and Daoism? 5. Yet the Tang dynasty's world was rich and envied, yet it was cut off. 6. If so, I say the people are poor and steal. 7. But it is just a matter of the times and governance. 8. It is not caused by Buddhism and Daoism. 9. However, if Buddhism can be done away with, 10. then the two schools of the Tang dynasty would have long since done away with it by force. 11. How can the people of later generations merely slander each other with empty words? 12. Some say that Han Yu was good at expelling Buddhism and Daoism, and his merit was equal to that of Yu. 13. Comparing his empty words with actual results, 14. is he not outdone by Yu? 15. How thoughtless are the words of a madman! 16. He says, Now their method says: 17. One must abandon it, and ruler and minister go away and father and son prohibit the way of raising each other, 18. in order to seek what they call purity and extinction. 19. This is because Han Yu hated Buddhists leaving home and keeping precepts. 20. This is the most important point. 21. How can the practice of leaving home and cultivating the Way be as cruel as this? 22. Those who leave home leave worldly life and follow the truth. 23. One can request permission from one's ruler. 24. Only when a father is willing to order his son can it be done. 25. It is not rebellion or going against. 26. Those who uphold the precepts only wish for their disciples to be pure and clean in their conduct of lust and indulgence. 27. In worldly precepts, they allow for proper marriage. 28. It is not the way to completely cut off the way of people's reproduction and nurturing. 29. However, emotions are a burden, and lust is a strict burden. 30. Various teachings teach people to be cautious about lust and restrain desires. 31. Even without desires, the world is still in chaos. 32. Those who are drowned in lust and indulgence to the point of losing their minds and ruining their bodies. 33. Why would Mr. Han be afraid that men and women would not marry? 34. Seeing people fasting, he is suddenly worried that they will completely cut off the seeds of the five grains. 35. Isn't this excessive worry?🔽Purity refers to the wonderful stillness of one's nature. 36. Tranquility refers to the utmost stillness. 37. Extinction means extinguishing the afflictions that bind the mind, not referring to the extinction of the inert and silent death. 38. As for those who leave the household life and uphold the precepts, 39. the Buddha uses his great perspective. Paragraphs: $ 1 4 9 16 23 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Spirit and mind refers to the divine mind above. 1. The meaning is as follows. 2. Realizing the emptiness of things cannot cause one to be stuck. 3. Responding to them cannot cause one to be constrained. 4. How can it burden one's spirit and mind? 5. Above this, based on the objects to discern the mind, it is similar to the two wisdoms having different illuminations. 6. Since it is already the emptiness of things and one source, 7. Then it is the expedient of self-truth and without difference. 8. Therefore, the sage rides the true mind and follows the principle, 9. Then there is nothing obstructed and not通. 10. Examining the one qi to observe the transformation,🔽Therefore, what is encountered is in accord with the situation. 11. Again, it explains the previous text. 12. The previous says penetrating the spiritual mind, etc. 13. How is it penetrated? 14. Therefore, this says riding the true mind and following the principle, etc. 15. Riding means relying. The true mind is the wisdom of principle. 16. The principle belongs to the principle of emptiness of nature. 17. Because it does not go against things, it is called following. 18. The correct principle is in accordance with. 19. Following the Dharma is emptiness. 20. There is no need to analyze and destroy it. 21. Analyzing and destroying goes against the Dharma. 22. How can it penetrate the infinite? 23. If it is like this, there is not a single obstructed Dharma that is not empty and 通. 24. According to this, obstruction contains two meanings. 25. One is not obstructed by stillness. 26. The other is not obstructed by things. 27. The previous text says ultimately reaching the ears and eyes, etc. 28. How is it ultimately reached? 29. Therefore, this says carefully examining the one qi, etc. 30. The phrase one qi borrows the Daoist metaphor for the one nature. 31. Contemplation refers to the wisdom of contemplation, which is the wisdom of conventional truth. 32. Transformation refers to the myriad transformations, which are all phenomenal appearances. 33. Encounter means to encounter. 34. Adapting means to accord with. 35. The meaning is as follows. 36. Carefully examining the nature of the one qi to contemplate the myriad transformations, 37. then whatever one encounters will all accord with the nature and be in harmony. 38. In this way, even if one uses the eyes to observe forms, 39. there is nothing that is not the true aspect. Paragraphs: $ 0 5 11 18 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Raising its head, roaring. 1. With one roar, all submit. 2. In the combined, the great manifestation of no-action. 3. Do not make wooden oxen that step by step. 4. Walk in the fire, truly. 5. The wondrous among the wondrous of the Dharma King. 6. The master entered the hall and a monk asked: 7. What is the scenery of Fanyang? 8. The master said: 9. Mount Zixia is high, with few climbers. 10. The waters of Xihe are full, with many asking the way. 11. What is the person in the scenery? 12. The master said: 13. Sitting for a long time, watching the wind's message. 14. Burning incense, lighting the sacred lamp. 15. Asking, What is the master's family style? 16. The master said. 17. The three mysteries open the right path. 18. One phrase breaks the heterodox school. 19. What is the master's livelihood? 20. The master said. 21. Usually not grasped. 22. Offering to the monks of the five lakes. 23. Not knowing what to eat? 24. The master said. 25. Heavenly ambrosia rice is not a delicacy. 26. One flavor of good soup, satisfied and at ease. 27. Asking, What is the master's tune? 28. The master said. 29. The six musical notes not together, people appreciate listening. 30. A hundred strings in vain for Zither Qi. 31. Is there anyone who can harmonize it? 32. The master said. 33. With a mouth, not needing to discuss worldly affairs. 34. Without mind, just admiring those who know the sound. 35. Then the master can harmonize it? 36. The master said. 37. You try to harmonize it. 38. The monk had no words. 39. The master said. Paragraphs: $ 0 6 15 19 23 27 35 #
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Please segment these sentences into coherent paragraphs: 0. All the facilities were complete, but no people were seen. 1. Going down again to search, he immediately lost his way back. 2. He then built a room on the road to find it. 3. Also, on the east border of Fenzhou, there is Mount Baofu. 4. Monks living in the mountains, 5. often saw monks riding through the air coming and going. 6. Also, on Mount Sanxue in the east of Yizhou, 7. there is always a divine lamp illuminating the sky. 8. On fast days, it is twice as many. 9. Also, in the south of Hongya Grotto in Liangzhou, 10. a stele created by Juqu Mengxun, 11. the temple still exists, and a pure monk always practices the Way. 12. When people came, he would stop. When people left, he would follow. 13. Thus, his footprints were like this, following the crowd. 14. It cannot be fully described. 15. I have heard that in the Treatise on Entering the Mahāyāna, the Venerable 16. Piṇḍola-bhāradvāja, Rāhula, 17. and the sixteen great arhats who abide in the world and understand the Dharma, 18. there are also nine koṭis of those beyond training, 19. who have not yet entered nirvāṇa in this continent. 20. Judging from this, 21. now in the mountains, many hear the sound of the wooden fish, 22. or encounter temples while searching. 23. How could these not be the abodes of the sages? 24. Now, I will divide [the arhats] according to the various aspects of their universality and particularity. 25. First, according to the past world; 26. second, according to the Bhadrakalpa; 27. third, according to the one Buddha Śākyamuni.🔽First, in discussing the universality and particularity according to the past eons, 28. as listed above, the events of the past eons, 29. the blood from Sattva's self-sacrifice still remains, 30. Dāna's abandonment of his son, the whip's remaining blood, 31. the place where he spread his hair to cover the mud, 32. The place where he gave up his body to seek a verse, 33. Candraprabha's beheading and Śibi's feeding of the hawk, 34. These traces of the past are all from ancient eons. 35. How can they still exist after the destruction of calamities? 36. Even the famous monks of India have decided on this principle. 37. As asked, it is not appropriate to leave them alone. 38. As for the past events and past lives that pervade the five Indias, 39. Some people say, Paragraphs: $ 0 3 6 9 15 20 24 27 35 38 #
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Please segment these sentences into coherent paragraphs: 0. This is asserted. 1. The meaning of this statement is as follows. 2. Since they have an unreal nature, those sentient beings are like an illusion. Therefore, illusions and sentient beings are non-dual, i.e., not dual. 3. Likewise, because they are like a dream, 4. those sentient beings and the dream are not two, are not divided. 5. In order to teach just that distinction, 6. “Divine sons, all phenomena are also like a dream.” 7. This is the summary. 8. The explanation for the analysis is “stream-enterers” and so forth. 9. When the pervasion is taught, it is said, “Blessed One, if it is like an illusion, how is it the cause for the perfection of all the aspects of good qualities?” 10. “Noble Subhūti, the perfect Buddha” and so forth. 11. The perfect Buddha is the Tathāgata of the body. 12. The reply is 13. The sons of the gods say, “Nirvana is also…” and so forth. 14. Where nirvana is also, i.e., the special Dharma Body, the nature of which is nondual knowledge, is like an illusion and a dream, is it not said that other phenomena, the Form Body, etc., 15. are also like that? 16. But it is said that they are, i.e., that they are like an illusion and a dream.🔽This is the meaning. 17. Because the two negations show the meaning of reality. 18. Because, as has been explained, only the Bhagavat, who has that nature, is the cause of the perfection of all virtues when he is made manifest. 19. Otherwise, he would be a perversion, because he would have a nature contradictory to valid knowledge. 20. Since the attachment to things is very strong, he says again, “I understand the Dharma of reality, the path.” 21. The noble Subhūti says, “Divine princes, nirvana is also empty of nirvana.”🔽Otherwise, since emptiness would exist as a one-sided emptiness, like that of the tīrthikas, it would be untenable to be liberated because of accepting things. 22. With the intention that it is not tenable to be liberated, he replies, “Divine princes, I do not say that nirvana is a thing or that nirvana is a nonthing.” 23. If means accepts. 24. The word that is a verbal particle. 25. This is taught. 26. “It is not possible for a phenomenon to exist that is superior to nirvana. 27. However, accepting that, I say that nirvana is a nonthing.” 28. If there were another phenomenon superior to nirvana, that phenomenon would also be like an illusion, etc. 29. And that is also stated by the noble Nagarjuna: 30. If there were an assertion of entity, 31. there would be the arising of unbearable attachment and aversion, 32. and the holding of a bad view, 33. and the arising of disputes from that. 34. That is the cause of all views. 35. When that does not exist, afflictions do not arise. 36. Therefore, having fully understood that, 37. one is liberated from views and afflictions. 38. If you ask, “By what is that understood?” 39. It is understood by seeing dependent arising.🔽The supreme knower of reality said, Paragraphs: $ 0,5,7,9,12,20,26,29,39 #
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Please segment these sentences into coherent paragraphs: 0. My body is usually free from illness, but I only suffer from a headache. 1. The World-Honored One said, 2. There is a Kumbhāṇḍa ghost who struck your head with his hand. 3. If that ghost 4. were to strike Mount Sumeru with his hand, 5. the mountain would be split into two parts. 6. The reason for this is that 7. that ghost has great strength. 8. Now this ghost is receiving the retribution for his crimes, so his whole body has entered Avīci Hell. 9. At that time, the World-Honored One told the bhikṣus, 10. How marvelous, how special is the power of the Vajra Samādhi! 11. Because of this samādhi, there is no harm. 12. Even if Mount Sumeru were to strike one's head, it still could not move a hair. 13. The reason for this is that 14. The bhikṣus listened. 15. In this Bhadrakalpa there was a Buddha. 16. Named Krakucchanda. 17. That Buddha had two great disciples. 18. One was named Samantabhadra. 19. The other was named Mahāprajñā. 20. Samantabhadra was foremost in spiritual powers. 21. Mahāprajñā was foremost in wisdom. 22. Just as Śāriputra is foremost in wisdom today. 23. And Maudgalyāyana is foremost in spiritual powers. 24. At that time, the two bhikṣus Samantabhadra and Mahāprajñā. 25. Together attained the vajra samādhi. 26. Once, Samantabhadra was in a quiet place, entering into tranquil concentration. 27. At that time, people tending cattle, sheep, and collecting firewood and grass. 28. Seeing this, they said to each other. 29. This śramaṇa has now become impermanent. 30. They then gathered firewood and grass, piled them on his body. 31. Set fire to it and burned him, then left. 32. At that time, Samantabhadra emerged from concentration. 33. Put on his robes properly and entered the village to beg for food. 34. The people collecting firewood returned and saw the bhikṣu. 35. They said to each other. 36. This bhikṣu died yesterday. 37. We cremated him with fire. 38. He came back to life today. 39. We should now give him the name 'Resurrected One'. Paragraphs: $ 0 1 9 14 26 33 #
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Please segment these sentences into coherent paragraphs: 0. The first four sections are the same as what was explained before, transformed with the great vehicle at the time of the two myriads of buddhas. 1. The fifth section expediently guides the birth in my Dharma. 2. The sixth section, before the Lotus Sūtra assembly, explains prajñā, but only thinks of emptiness, etc., and does not give rise to joy. 3. Now obtaining the middle is precisely causing to remember the path of practice from before, and explaining the Lotus Sūtra for them. 4. Young means weak, childish means small. 5. When he was the sixteen princes, he taught them to give rise to the great mind, but it was still secretly taught, so it was not widely practiced. It was called youthful. 6. The sutra says: Abandoning his father and fleeing, for fifty years. 7. The commentary says: 8. This is the second analogy of regressing and flowing into birth and death. 9. The Abhidharma-samuccaya quotes a sutra saying: 10. If one attains the highest worldly correct view, even if one goes through a thousand lives, one will never fall into the evil paths. 11. That is based on the highest level of initial giving rise to the mind. Now it speaks of the lower level of giving rise to the mind, and therefore regresses and flows into birth and death. 12. The mind is not yet firm and not exclusively joyful in the Buddha, called abandoning one's father. 13. Turning one's back on the teachings and contradicting principle, always engaging in evil conduct, is likened to fleeing. 14. Fleeing means avoiding, going means going. 15. It means practicing and leaving. 16. Other countries refer to birth and death, because they cannot be enjoyed for a long time. 17. The Buddha's teachings are one's own country, because they allow one to be at ease for a long time. 18. In the Nirvana Sutra, the Buddha's Dharma is considered a foreign country because it is not one's own share; 19. samsara is considered one's own country because it is one's own share. 20. Using this to refer to that, and using that to refer to this, they are not the same. Here, having the nature and having given rise to the mind are considered one's own and others', while there, not having the nature and not having given rise to the m 21. Although the three realms are generally considered the great house of the Buddha before, they are now considered a foreign country because the essence of defilement and purity is different, and the country is divided into others' and one's own. 22. Moreover, it is also not contradictory to rely on the ordinary person to explain this. 23. Moreover, relying on great compassion, samsara is considered a house. If one relies on great wisdom, it is then called a foreign country. 24. In the following analogy, there are five countries in total: 25. 1. Staying in a foreign country for a long time, 2. Encountering one's original country, 3. Going to all foreign countries, 4. Passing through cities and towns, 5. Meeting with relatives, the king, and ministers. 26. The first and third use birth and death as the other country, the second uses the Buddha Dharma as the original country, the fourth also generally speaks of the Buddha Dharma, and the benefit of expounding the Dharma is as vast as a country, the fift 27. Or ten to fifty refers to wandering in the five destinies, each with ten karmic paths that provide the seeds of words. 28. The sūtra says: When he grew up, he encountered his original country. 29. The commentary says: 30. Below is the third section, the metaphor of seeing the Buddha again. 31. This is seeing the Buddha again before the great bodhi mind has degenerated. He has already been transformed by the Buddha from generation to generation, and the Buddhas he encountered before were all teaching the Mahayana. 32. The text has three parts: 33. First, the son returns to the country, next, the father first seeks him, and finally, the son encounters the city. 34. This is the first. 35. There are six in it: 36. First, the gradual formation of the spiritual nature. When he grew up, he practiced the family lineage. 37. Second, they have not yet cultivated merit and wisdom, and are even more impoverished. 38. Third, they transmigrate through the four forms of birth, running in the four directions. 39. Fourth, they seek a way out of suffering and seek clothing and food. Paragraphs: $ 0 4 6 9 12 16 24 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Elder’s Birth Stories🔽The Chapter with Kiṅkaṇi Flowers 1. The Elder Who Worshipped Rag-Robes 2. “Not far from the Himalayas, 3. there is a mountain named Udagga; 4. There I saw a rag-robe, 5. hanging on a tree branch. 6. I picked three kiṅkaṇi flowers 7. and then, 8. with a joyful and uplifted mind, 9. I worshipped the rag-robe. 10. By that well-done deed, 11. with intention and aspiration, 12. having abandoned the human body, 13. I went to the Tāvatiṃsa heaven. 14. For ninety-one eons, 15. the deed I did then, 16. I do not recall any bad destination, 17. having worshipped the one who is worthy of offerings. 18. My defilements were burned up, 19. …🔽… 20. I live without defilements. 21. How welcome it was for me, 22. …🔽… 23. I have done what the Buddha asked. 24. The four analytical insights, 25. …🔽… 26. I have done what the Buddha asked.”🔽Thus the elder who worshipped rag-robes recited these verses. 27. The birth story of the elder who worshipped rag-robes is the second. Paragraphs: $ 0 2 10 14 18 21 27 #
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Please segment these sentences into coherent paragraphs: 0. I will now practice the Dharma. 1. At that time, the people all became suspicious and strange, and because of what he said, they all called him Dharma Practice. 2. Śāriputra! 3. At that time, Prince Dharma Practice gradually grew up, his faculties matured, and he was twenty years old. With pure faith, he left home and entered the unsurpassed path. 4. Having gone forth, he stayed alone in a secluded, quiet forest, in a quiet room. 5. At that time, a great celestial spirit came from the sky and said to him: 6. 'Bhikṣu, you should know that if you now seek the Tathāgata's Buddha-fruit, with a lofty and exalted Dharma, you should diligently study the subtle Dharma-door of the Bodhisattva Canon. 7. If you have not yet attained it, do not abandon your diligence, but seek it single-mindedly without failing to achieve results.' 8. Śāriputra! 9. At that time, the bhikṣu Dharma Practice, having heard these words from that celestial spirit, was overjoyed and his body and mind were filled with bliss. He immediately went to search for the Dharma of the Bodhisattva Canon. He went to villages, cit 10. At that time, the bhikṣu Dharma Practice went to various monasteries again. If he saw a bhikṣu or bhikṣuṇī, he would go to them and say: 11. 'Excellent, Venerable One! 12. Where will there be the subtle Dharma door of the Bodhisattva Canon, which Bodhisattva-mahāsattvas rely on to cultivate and learn, giving rise to the Buddha's wondrous Dharma? 13. ' They replied: 14. 'Bhikṣus should know that we have never heard what is called the subtle Dharma door of the Bodhisattva Canon. 15. Because of what you have said, we have now heard the name of the Dharma door of the Bodhisattva Canon enter our ears.' 16. Śāriputra! 17. At that time, the bhikṣu Dharma Practice thought again: 18. 'Such a Dharma door and the Buddha's wondrous Dharma should not be false teachings of the devas. 19. I must now not abandon my courageous and diligent effort, until I have heard the Dharma door of the Bodhisattva Canon.' 20. He then asked the bhikṣus again: 21. 'When the Tathāgata Padmaśrī passed into parinirvāṇa, where was his funeral pyre? 22. You should show me the direction of this place, and I will go there to practice diligently.' 23. Those bhikṣus then told him: 24. 'Bhikṣus should know that in that direction is the place where the Blessed One, the Tathāgata Padmaśrī, burned his body.' 25. At that time, the bhikṣu Dharmacarita went there, bowed his head in reverence, circumambulated to the right countless times, then sat to one side with his legs crossed, his mind focused in concentration, visualizing that Buddha, and made this vow: 26. 'I will sit here with my legs crossed. If I do not hear the sublime Dharma of the Mahāyāna sūtras in the presence of the Tathāgata Padmaśrī, I will not uncross my legs or rise from this place.' 27. Śāriputra! 28. At that time, the bhikṣu Dharma Practice, the sage king, with firm diligence made this vow. Having sat in full lotus posture for seven days, in the eastern world there was a Bhagavān named Ratnagarbha Tathāgata, Arhat, Perfectly Enlightened One, who 29. He also said: 30. Bhikṣu Dharma Practice, the sage king! 31. You should now diligently practice the Mahābodhisattva canon of the subtle Dharma door of the eight-gate phrases, and then the Buddha Dharma will not be difficult to attain. 32. When the bhikṣu Dharma Practice, the sage king, heard the Buddha's teaching, he diligently practiced the Dharma of the eight-gate phrases. Before long, he attained the inconceivable and unsurpassed much hearing. 33. He immediately rose from the ground and left his original seat. In order to extensively practice the perfection of vigor, he went to various villages, cities, capitals, countries, and even wayside inns. From each place he went to each place, and in t 34. During this time he taught and transformed sentient beings, and the assembly of devas and humans, filling koṭis of people, all became established in the three vehicles. 35. Śāriputra! 36. When that bhikṣu-rāja-rsi had transformed sentient beings, at the time of his death he made this vow: 37. 'May I be reborn in the human realm of this buddha-world and cultivate the practice of the Dharma.' 38. Having made this vow, he then passed away. 39. By the power of his vow, he was reborn in a householder's family in Jambudvīpa of this world-system. Paragraphs: $ 0 2 8 16 27 35 #
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Please segment these sentences into coherent paragraphs: 0. If that is the case, how can it be explained in the following way? 1. What are the teachings of the Tathāgata? 2. The collection of names, the collection of words, and the collection of syllables are arranged in a sequence, arranged in a sequence, and connected in a sequence. 3. The letter below is the power of the Tathāgatas teaching. 4. The Buddhas teaching is not to be understood as a definitive teaching. 5. The following is the explanation. 6. The term constituent and constituent are the combined names, words, and syllables that are the power of the Buddhas teaching. 7. Some say that the Tathāgatas teaching is essentially established by name and so forth. 8. If so, how could you say, Father, he said. 9. What is the Buddhas teaching? 10. The Buddhas speech, speech, connection, path of speech, speech, and knowledge of speech are called the Buddhas teaching. 11. This is explained in the following way, based on the reasoning of the lineage. 12. In the world, the children are born into a family of two, and they are the same as the children who are born into a family of three. 13. Words give rise to names, and names make their meaning clear. 14. The explanation of the results of the analysis is as follows. 15. The nature of speech is action. 16. This is because the Tathāgata has spoken to others. 17. The same is true of the analysis. 18. They do not rely on the true meaning of the explanations of reasoning, the Great Exposition, and so on, or on the reasoning of the analysis. 19. The reasoning taught by the master Khyentse Rinpoche is excellent and excellent. 20. The truth of names and so forth. 21. This is the reasoning behind the statement. 22. The commentary on this text explains that the word itself is the only word that is the entity of the word in terms of the number of its terms. 23. The meaning of the name is that it is the essence of things. 24. The name and so forth are the three things that are the essence. 25. If one were to say that the four phenomena are included in one, then the four phenomena are asserted to be the essence. 26. The following is the explanation. 27. The word, the name, and so on. 28. The true meaning of the explanation by the analyst is that the phenomenon of sound is the essence. 29. The sūtras explain that sound is the essence. 30. Therefore, it is from the time of the Refutation of the Sūtra that the treatise, which is in accordance with the correct reasoning, comes. 31. Your words, your words, and your letters are the essence of your words. 32. The people who say this will be called Sons. 33. The Commentary on the Compendium of Mahayana, composed by the master Abhidharma, refutes the claim that the words of the sūtras constitute the essence. 34. This is the very principle. 35. The three masters explained this. 36. Some say that the sense organ of sound is the essence of the twelve sense organs. 37. Apart from the sound, there is no other collection of names, words, or syllables. 38. Some say that the nature of phenomena is created by the imputed sound, which is not continuous from the source. 39. The mind is empty of taste because it is the only thing that is perceived by the consciousness. Paragraphs: $ 1 9 14 23 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Should be non-existent in the future, 1. Because it is precisely the function, 2. Also like the function. Your past and future dharmas, 3. Should be unconditioned, because you admit that they have the substance of dharmas but lack function, 4. Just like unconditioned dharmas. Moreover, the characteristics and the characterized dharmas, 5. It should be unconditioned. 6. Because it is admitted that there is a dharma substance that does not change with characteristics,🔽like unconditioned dharmas. 7. If they rescue the previous difficulty by saying that although the function and substance of the future are both complete, 8. because conditions do not come together, 9. the function does not arise, then one should question them, saying: 10. Since it is said that all dharmas originally all exist, 11. the conditions that are relied upon should also originally exist. 12. Since conditions are admitted to originally exist, 13. the function of the future should arise. The logical argument is: 14. All dharmas of the future, 15. their function should always arise, 16. because the causes and conditions are complete. 17. Like present dharmas. 18. If it is said that conditions, etc. are either non-existent in the future, 19. then it is not the future that has all dharmas. 20. Moreover, it is said that the future has the function of the characteristic of arising. 21. It is said that the past has the function of bestowing results. 22. The function of the past and future should be called present. Their rescue is not correct. 23. The present function is said to be 24. the function of grasping and bestowing. The difficulty is stated: 25. The Abhidharma-mahāvibhāṣā-śāstra says that the similar and immediately antecedent condition takes its effect in the past. 26. Then it should be said that the past has half an activity. 27. Because it has the activity of taking an effect. 28. It is also said that in the future there are three dharmas with activity. 29. Light, the characteristic of birth, and the receptivity to the knowledge of suffering. 30. The correct text of the Abhidharma-mahāvibhāṣā-śāstra. 31. Should be called present. The activity of taking an effect is destroyed and destroyed again, and is lost. 32. The activity of taking an effect is produced and produced again, and is a fault. 33. If it is said that giving an effect is merely a function and not called activity, 34. Then the last mind of an arhat. 35. Should not be called present. 36. Because it does not have the activity of taking an effect. 37. Moreover, if this mind. 38. Originally has no activity, it should be called already extinguished. 39. How can it be said to be extinguished again later? Paragraphs: $ 0 7 10 14 18 23 25 30 33 37 #
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Please segment these sentences into coherent paragraphs: 0. This sutra sets forth the teachings, practices, realization, and cultivation, as well as the causes and effects of the six perfections before and after, in order to make it easy for beginners to understand and not be hindered by their efforts. 1. Chapter on the Tathagata's Manifestation of Signs, Chapter 2. From here up to the chapter on Vairocana, this is the second section of the long division of the entire text, which is the section on encouraging cultivation by revealing the fruition. 2. Explaining this chapter, the meaning is divided into three parts: 3. First, explaining the chapter title; second, explaining the reason for the chapter; third, following the text to explain the meaning. 4. First, why is this chapter called the Chapter on Manifestation of Signs? 5. For the bodhisattvas, celestial beings, and great assembly have all gathered, silently thinking and mentally requesting the Dharma, asking thirty-seven questions. 6. The Tathāgata, knowing their thoughts, then emitted light from his face to manifest signs, and gathered the multitudes from the ten directions, answering the questions asked before. 7. Within this chapter, the Tathāgata emitted light twice. The light from his teeth announced to the assembly to gather, and the light from his tuft of white hair between his eyebrows showed the Dharma to inspire faith in the Buddha's realm and the caus 8. The bodhisattvas who came emitted light from their pores, making it three times in total that light was emitted. 9. Moreover, it gathered the ocean-like multitudes from the ten directions, the characteristics of the Buddha's realm, and the characteristics of the bodhisattvas' realm, answering the questions asked by the assembly before, thus it is called the Chapte 10. The light emitted by the Tathāgata in this sūtra, which manifests the Dharma and gathers the assembly, is a total of ten times of emitting light, before and after. 11. First, the light from the teeth on one side gathers the assembly from other directions; 12. Second, the light from the white tuft between the eyebrows shows the fruition of cultivating the causes; 13. Third, the light emitted from the wheel under the feet establishes the ten faiths; 14. Fourth, 15. the light emitted from the tip of the toes in the palace of Indra gathers the assembly to enter the Way and establishes the stage of the ten abodes; 16. Fifth, the light emitted from the upper part of the foot in the Yāma Heaven palace establishes the ten practices; 17. Sixth, the light emitted from the knees in the Tuṣita Heaven palace establishes the ten dedications of merit; 18. Seventh, the light emitted from the white tuft between the eyebrows in the Paranirmita-vaśa-vartin Heaven palace establishes the ten grounds; 19. Eighth, the light emitted from the white tuft between the eyebrows in the chapter on the appearance of the Tathāgata enters Mañjuśrī's crown; 20. Ninth, the light emitted from the mouth enters Samantabhadra's mouth, causing these two people to ask questions and answer about the principles of the causes and effects of the beginning and end of the Tathāgata's appearance; 21. In the Ten Dharma Realms chapter, light is emitted from between the eyebrows, named Universal Illumination of the Dharma Gates of the Three Times. 22. These are the ten. 23. As in the Chapter on the Meritorious Virtues of the Minor Marks of Excellence and Light, light is always emitted to universally illuminate according to faculties. This light is not only a symbol of the five stages of progress and cultivation, but als 24. Second, the reason for the chapter: This chapter is for the worldly lords and others who silently think of thirty-seven questions. In this chapter, light is emitted to gather the assembly and demonstrate the characteristics of the Dharma, answering t 25. Third, explaining the meaning of the text is further divided into two parts: 26. First, the general meaning of the sutra; second, the specific chapter. 27. As for the first, dividing the meaning of the sutra, from the Chapter on the Appearance of Phenomena up to the Chapter on Samādhi of Universal Worthy, the Chapter on the Formation of the World, the Chapter on the Flower Treasury World, and the Chapte 28. As for the second, dividing the current chapter, there are four points in this chapter: 29. First, from At that time, the bodhisattvas and all the lords of the world onward, this section of prose and verses is the section on the lords of the world requesting the Dharma. 30. Second, from At that time, the World-Honored One knew what was in the minds of the bodhisattvas onward, there is a section of prose and a verse, which is the section on the Tathāgata emitting light from his face and teeth to announce to the assembly 31. The third section, from At that time, the worlds in the ocean of the ten directions onward, is a long passage and a verse, which is the Dharma manifestation of the worlds in the ocean of the ten directions coming to gather upon being illuminated by t 32. The fourth section, from At that time, the World-Honored One, wishing to cause all bodhisattvas onward, is a long passage and ten verses, which is the answer to the previous thirty-seven questions. 33. In the section on the question of the Dharma by the mind of the world-honored one, the meaning is divided into three parts: 34. The first part, from At that time onward up to May the World-Honored One, out of compassion for us, please explain it, contains eight lines of the main text in the sutra, purely requesting eighteen kinds of Buddha Dharma. 35. The second part, from Moreover, in the ocean of worlds in the ten directions onward, contains six and a half lines of the sutra, asking about the ocean of Buddhas and bodhisattvas with nineteen questions, totaling thirty-seven questions. 36. The third part, from The World-Honored Buddha onwards, consists of two lines of text, which clarify that due to the Bodhisattvas' spiritual powers, all the offerings emit light, and within the light, verses are spoken to request the Buddha to resolve 37. The first part, from At that time, the Bodhisattvas and all the rulers of the world had this thought, clarifies the silent request made in their minds. 38. What is the ground of the Buddhas? 39. The inconceivable ground of the Dharma realm is the ground of the Buddhas. 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Please segment these sentences into coherent paragraphs: 0. This is the supreme opening of the door. 1. Then, the vajra master, 2. dwelling in the center of equipoise, 3. should mentally open 4. the four vajra doors. 5. The mantra for opening the door is this: 6. Oṃ vajra udghāṭaya samaya praveśaya hūṃ. 7. Then, in all the doors, 8. having made the hook and so forth, 9. With the great action supreme seal, 10. one should establish the commitments. 11. Having accomplished well the great seal of Vairocana and so forth with the rite of accomplishment like a vajra, one should establish the action seal. 12. With the supreme commitment seal, and so forth, of Sattvavajra and so forth, one should accomplish the great beings with the words “Jaḥ hūṃ vaṃ hoḥ!”🔽Then, having invited all the great beings, 13. the buddhas and so forth, 14. one should induct them, bind them, and they will be under one’s control. 15. Then one should make offerings. 16. If one is a wealthy king, 17. one should make a hundred vases made of the seven precious substances, 18. or twenty, or twenty-five, 19. or sixteen, 20. or eight, or five,🔽or three,🔽or one. 21. Even if one makes a single vase out of precious substances, 22. the rest should be made of copper and clay. 23. The ministers and so forth should make them suitable for the enjoyment [of the deities]. 24. The characteristics of the vase are: a long neck, a large belly, a hanging spout, and a cloth wrapped around the neck. 25. Having filled it with precious substances, medicine, grain, and perfumed water, one should perform the recitation of the mantra. 26. The mantra for that is: 27. Oṃ vajrodaka hūṃ. 28. For the victorious vase, one should recite the mantra a thousand times with a flower branch blessed by the vajra. 29. It should be placed in the place of the lord. 30. For the other vases, one should recite the mantra a hundred times. 31. One should place them in the eight directions, the four intermediate directions, above and below. 32. One should make one hundred thousand parasols, victory banners, and flags, 33. but not less than one thousand. 34. One should first offer the external offerings such as incense and so forth. 35. One should offer more than one hundred thousand lamp stands, incense burners, bedding, and so forth, 36. but not less than one thousand. 37. The ministers and so forth should offer according to their means. 38. One should also offer well-examined groups of horses, elephants, and cows. 39. One should also make as many canopies, bells, and so forth as possible. Paragraphs: $ 0 7 12 16 24 32 #
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Please segment these sentences into coherent paragraphs: 0. One should not look at the topknot, and so on. 1. One should not look at the face of one who is suitable or unsuitable, without discrimination, having abandoned the conduct of looking. 2. The topknot is the tying up of the hair. 3. The word “and so on” indicates that one should also abandon other worldly conduct, as the teacher Konkapa asserts. 4. Bhavyakīrti asserts that one should not be attached to the observances, vows, fasting, and so on. 5. This is the commentary on the twenty-seventh chapter, having twenty-two verses, called “the examination of the aggregates. 6. Then, having made pure offerings, 7. one should abide together with the previously explained and make pure offerings. 8. They are pure because they are the supreme offering, the unsurpassed offering. 9. One should go to nirvana. 10. This is the occasion of the unsurpassed offering of bliss through supreme joy.🔽One should make offerings to oneself in the same way. 11. One should make offerings to oneself with outer and secret offerings. 12. By making offerings to oneself, one makes offerings to all things moving and unmoving in the world. 13. The venerable Konkaṇa maintains that the stable is trees, etc. 14. Bhavyakīrti maintains that this is a case of the cause being figuratively designated with the name of the result,🔽like saying “Butter is spoken of as ‘life.’” Thus, he maintains that the stable is trees, etc. 15. One should live in a place🔽where there are kinsmen and friends, 16. where there is gain,🔽and where there is no harm. 17. Those who have entered a single maṇḍala, etc. are fellow practitioners of yoga. 18. One should live in a place where they gather together in peace.🔽One should live in a place 19. where there are kinsmen and friends,🔽where there is gain, 20. and where there is no harm. 21. This means that one should not teach the great seal of pristine awareness, etc., and the mantras and seals, together with worldly brothers, sons, etc. 22. Here, the so-called “refutation of all scriptures” is for those who have no faith in the scriptures of the scriptures, and who refute all of them. 23. The one who practices the purification of food 24. always practices the commitments. 25. The one who transgresses the commitments is the one who does not practice the purification of food, and so he is said to “practice the commitments.” The meaning is that he is purified. 26. One should not give the mantra to anyone at all. 27. This means that one should not give the mantra to anyone, such as a king, who is greedy, etc. , and should not give the consecration, etc. , in any way, this is the idea. 28. The messenger is always liberated through attachment. 29. This means that one should be armored with the great armor, etc. , this is the opinion of Koṅkana. 30. The messenger, who has arisen from the Tathāgata family, should be shown the occasion of the clear light, and should be protected, this is the opinion . 31. Liberation is freedom from the bondage of the conceptualization of existence and nirvāṇa. 32. One should enjoy even the forbidden. 33. This is stated by Konkani. 34. Bhavyaklrti says that one should accept a disciple who has the commitments, is powerful, and so on. 35. One should not live in a low caste, 36. and should not serve. 37. One should not understand that caste refers to the castes of Brahmins and so on, 38. but to the castes of tirthikas, such as the Jains and so on. 39. One should not respect them, says Konkani. Paragraphs: $ 0 5 6 10 15 22 23 26 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. He listened to Dharma Master Da lecturing on the Vimalakīrti-nirdeśa-sūtra. Emperor Wu received the eight precepts at the Hualin Garden. The emperor fell ill. 1. He issued an edict to all monks to pray to the Buddha for seven days. 2. Heavenly fragrance filled the palace. 3. Emperor Wu of the Liang dynasty. 4. He lectured on the sūtras at Chongyun Hall. 5. Monk Fabiao served as the chief lecturer. He summoned Dharma Master Min to the palace. 6. Expounding the Śrīmālā-sūtra. 7. The officials and nobles all gathered. The emperor gathered the monks to compose texts. 8. Permanently cutting off alcohol and meat. The emperor wore field robes and paid homage to Dharma Master Lou, receiving full ordination. 9. Those who received the precepts, both clergy and laity, 10. Numbered 48,000. Summoned Dharma Master Yun Guang to lecture on the sūtras in the inner palace. 11. Heavenly rain of jeweled flowers. The emperor visited Tongtai Temple to give away his body. The capital suffered a great epidemic. 12. For the sake of the people, he set up a Sūtra for Saving from Suffering offering. 13. Visited Tongtai Temple to practice great giving of purity. 14. Opened the title of the Nirvana Sutra and set up a great offering for clergy and laity of 50,000 people. The emperor visited Tongtai Temple to lecture on the Nirvana Sutra. The emperor visited Tongtai Temple to unveil the title of the Golden-lettered 15. Those who listened to the Dharma numbered 300,000 people. Visited Tongtai Temple to set up an Ullambana offering. The Prince of Jianwen, on the eighth day of the fourth month, 16. Established offerings and ordained people. 17. Personally wrote a vow text. Emperor Wu of Chen welcomed the Buddha's tooth at the residence of Lady Du. 18. He held a great Dharma assembly without restrictions for the four groups of Buddhists. He went to the Great Adornment Temple to give away his body. 19. The ministers presented a petition requesting him to return to the palace. He went to the Great Adornment Temple and expounded the title of the Golden Light Sūtra. The emperor ordered a Renwang (Humane King) assembly to be held in the inner palace. H 20. He lectured on the Mahāprajñāpāramitā Sūtra. At the Taiji Palace, he held an unrestricted great assembly. 21. He practiced the Dharma of giving away the body. He gathered monks to practice the Vaipulya Repentance, the Lotus Repentance, and the Golden Light Repentance. Emperor Xuan summoned Dharma Master Zeng. 22. For the seven ancestral temples, he lectured on the Mahāprajñāpāramitā Sūtra. Later, the emperor summoned Dharma Master Ju. 23. He went to the Taiji Palace to lecture on the Golden Light Sūtra. 24. The emperor ordered Chan Master Yi to go to the Taiji Palace.🔽He lectured on the title of the Mahāprajñāpāramitā Śāstra. 25. He lectured on the title of the Prajñāpāramitā Sūtra. 26. The emperor ordered Chan Master Yi to reside at Guangzhai Temple. 27. The emperor went to the temple to listen to the lecture on the Renwang Jing. 28. He personally bowed three times. The emperor ordered Chan Master Yi to go to Chongzheng Palace. 29. For the crown prince, he conferred the bodhisattva precepts. 30. Emperor Xiaowen of the Northern Wei Dynasty. 31. He ordered Dharma Master De to enter the palace three times a month to expound the Dharma. 32. The emperor often visited Wangyuan Temple. 33. And discussed Buddhism with monks. He visited Baitasi Temple to listen to Dharma Master Deng lecture on the Chengshi Lun. He ordered the Buddha images of all temples in Luoyang to be welcomed into the Qianqing Palace on the eighth day of the fourth m 34. Three thousand monks from the Western Regions arrived. 35. Emperor Wenxuan of the Northern Qi Dynasty. 36. He visited the Ganlu Temple in Liaoyang. 37. Deeply contemplated in the Chan abode. 38. He decreed that military and state affairs should not be heard except for major matters. Emperor Wu of the Northern Qi ordered Dharma Master Zang to 39. Go to the Taiji Palace to lecture on the Huayan Sutra. Paragraphs: $ 0 3 11 15 18 21 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Again, the mantra. 1. The Dharma is the source of the Dharma within the noble Lady of Light, the Samantabhadra. 2. The house of the Buddha is the most expansive, and there is no source of phenomena. Meditate on this on the summit of Mount Meru. 3. There was a stupa at the top of the palace. 4. The sun or moon that is in the lotus, the lotus, and so on, are kept with the right and left sides of the lotus. 5. Blessed One, the one with the radiance of light, the one with the color of jewels, the one with the variety of colors. 6. He wore a crown, a stupa, and a precious hair. 7. He has three faces, a yellow face, and a right face. 8. The left side is a black pig's face, and the left side is a fierce, angry, and wrathful face. 9. The eyes of the deer are beautiful, moving, and terrifying. 10. Sixth, the right hands hold a bow, a stone, and a helmet. 11. The left hand holds a bow, a thread, a tree, and a flower, and wears a blue robe, a blue top. 12. He sits on a pork seat that is as golden as the color of gold. 13. He is surrounded by black pigs, and his head is adorned with a garland of flowers that does not grieve. 14. In the east is a black sun called Amasi. 15. The color is like a string, holding a string in the right and left hands. 16. The goddess of the golden color is Markamasi, the green and black. 17. The left is the branch of the tree of nirvāṇa. 18. In the west, there is a black woman named Andaratanana, and a yellow woman named Masya. 19. Holding the branches of the tree without a head, he will cut down his left leg and cut it. 20. In the north is the tribe of Maśrī, the color of black. 21. This is called the yoga array of the complete method for accomplishing all saṃsāra. 22. The red woman holds a bow with two hands. 23. In the east, there are black forests, black forests, and black forests. 24. The colors of the garments are the same as the colors of the garments of the garments of the garments of the garments of the garments of the garments of the garments of the garments of the garments of the garments of the garments of the garments of t 25. The second stage is the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second stage, the second sta 26. The woman and the pigs face are black, with ugly teeth and terrible fangs. 27. He holds a vajra hook on his right and a thick vajra on his left. 28. The feet of the two monks are made of black silk, and the supreme is made of lotus, mango, and sapphire. 29. The left hand holds the vajra, and the left hand holds the vajra. 30. The black lotus and the red lotus are on the right. 31. The best of them holds a bow and arrow. 32. The supreme green rallies hold the threads and the threads to the right and left. 33. The one called Batai in the lake of fire is the one with the palms of both hands on the right and left. 34. The ocean of the absence of true existence is the channel of the syllable Mavatarmo. 35. The forehead is a knot with a knot, and the left is a branch of the nirmanakaya. 36. The highest of the winds is the mbaralī. 37. The white color is the two left and right, holding the branches and the palms of the uncontrived. 38. The gateways to the east are the Atala and the K. 39. The four classes of the three classes were: the Lo, the Pata, and the Samba Murdo. Paragraphs: $ 0 3 5 14 18 21 23 26 34 38 #
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Please segment these sentences into coherent paragraphs: 0. As a poem by Hanshanzi says: 1. Since ancient times, there have been so many sages, 2. with bitter admonitions in their words. 3. People's faculties and natures are not equal, 4. with high and low, sharp and dull. 5. They do not believe in the true Buddha, 6. Placing effort in vain, one suffers hardship. 7. It is not as good as the mind being pure and bright. 8. This is precisely the seal of the mind king. 9. An ancient worthy said: 10. If you want to know the essential Dharma, 11. The mind is the root of the twelve divisions of the canon. 12. The essential gateway to entering the Way. 13. This mind gateway, 14. The buddhas and ancestors of the three times, 15. Only this one thing is real. 16. The other two are not true. 17. There is only the Dharma of the One Vehicle, 18. Neither two nor three. 19. The Dharma of the One Vehicle, 20. Is precisely the one mind. 21. Simply guarding the one mind, 22. Is the mind's true suchness gateway. 23. All dharmas, 24. Lack nothing. 25. All Dharma practices, 26. Do not go beyond one's own mind. 27. Only the mind itself knows, 28. There is no other mind. 29. The mind has no form or color, 30. No roots, no abode. 31. No birth, no cessation. 32. There is also no contemplation or practice that can be performed. 33. If there is contemplation or practice that can be performed, 34. That is perception, thought, volition, and consciousness. 35. It is not the original mind. 36. All have the function of being conditioned. 37. The patriarchs only transmit the mind through the mind. 38. Those who understand are approved. 39. There is no other Dharma. Paragraphs: $ 0 9 13 23 27 33 #
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Please segment these sentences into coherent paragraphs: 0. This is said to be the abandonment of the eight worldly dharmas through the meditation on the nonduality of profundity and clarity. 1. The conduct of Mahābrahma is sublime. 2. These four are the sublime conduct of the Teacher, the Bhagavān Buddha. 3. Now, in order to explain the meditation on reality of the second stage by one who abides in the stage of creation, [the Bhagavān] declares “abiding in those,” and so on. 4. “Abiding in those” means abiding in the first stage. 5. What is meditated by that? 6. One should meditate on the reality of the end of all things that exist in the nature of all. 7. How does one meditate on that? 8. The verse beginning with “on the forehead, on the soles of the feet” and so forth.🔽The Sugatas who emanate from the tips of the light rays that arise from the seed syllable purify all sentient beings and, having gathered into the nature of gnosis, en 9. That becomes the clear light of pure bodhicitta, 10. and so forth. One should imagine a drop the size of a chickpea, endowed with five lights, and the light rays from that and so forth are clarified. 11. Having drawn up the bodhicitta located from the forehead down to the soles of the feet in the form of the sixteen vowels and consonants, one should gather it into the bindu. 12. Having placed the mind there, merely by that, one should meditate on the mandala with the moving deity and the abode celestial mansion in the center, as above, in the form of a clear bindu, as if connected to the clear light. 13. In the heart of the principal one, the bindu of the indestructible form, the size of a mustard seed, blazing with five lights, dripping, always located in the center of the heart, is held by the great pristine consciousness. 14. There is no doubt that the yogi/nī will be blazing with nonduality in an instant. 15. How is it seen? 16. And from the upper nostril, definitely emerge.🔽 17. It definitely emerges from the upper nostril.🔽The light rays of that drop emerge from the upper nostril and enter the mouths of the tathāgatas residing in the worlds of the ten directions. 18. Having entered the indestructible drop in the heart, the nectar is taken and emerges through the path of the vajra.🔽It gathers like a stream of milk from space and enters the right and left sides through the distinctions of method and wisdom. 19. Having been placed in the drop of the appearance of the drop of the gnosis of clarity above, 20. it is grasped as nondual gnosis and thus is touched. 21. The mind of the conduct of the inhalation of breath from that drop is the mind of the vajra of cessation. 22. When is it touched? 23. This means that one should not doubt that the signs will arise by the touch of that mind.🔽By its arising, one becomes like the supreme wish-granting jewel of the buddhas. 24. This teaches the qualities that are based on that. 25. The ritual of meditating on the indestructible drop. 26. Again, from the dripping drop. 27. This means that the tathāgatas, urged by the seed syllables, enter the mouth and melt, becoming the dripping drop.🔽That also falls on it in the manner of the elements of earth, water, fire, and wind, and abides in the jewel. 28. From the center of the vajra jewel, one should imagine the maṇḍala in the center of the subtle insignia of one’s deity, as before. 29. Therefore, having meditated on that, the bindu of the sign existing in the jñānasattva at the heart of the principal one is meditated on as the “bindu of the appearance.” 30. The stage of emanating and gathering🔽is the bindu of the nondual gnosis. 31. The stage of emanating light rays and summoning and reabsorbing the amṛta through the indestructible bindu is the bindu of the nondual gnosis. 32. The five pure bindus arise. 33. The five bindus arise from earth dissolving into water, and so on. 34. The five appearances arise: the first is like a mirage; the second is like smoke; the third is like fireflies; the fourth is like a blazing lamp; and the fifth is like a cloudless sky. 35. The five pure bindus arise. 36. meditated on in order to pervade everything with that meaning. 37. The ritual of meditating on the secret bindu.🔽Again, the emanation bindu is the bindu located in the jewel, which is meditated on as the form of the emanation body pervading everywhere. 38. One should meditate on these four types of bindus. 39. In the head, one imagines the vāyu and oṃ in the center. Paragraphs: $ 0 3 6 11 15 19 25 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. The different locations are due to the different Tathagatas. 1. The different wisdoms are due to the different liberations. 2. Minor intuition is in relation to the intuition of the Tathagata. 3. The increase and decrease of intuition is in relation to the superiority of the stages, and in relation to the superiority of the concentrations. 4. The intuition which has the function of accomplishing one's own aim is that of the bodhisattva, because of the diversity of functions of the bodhisattva's concentrations. 5. The realm of sentient beings is the domain of the bodhisattva's liberation, and there is no mutual interference. 6. The phrase a few sentient beings is intended to refer to a small number, not to a small size. 7. It is the basis of the root of their maturation. 8. because, by virtue of that, they are completely matured. 9. In comparison with the samadhi of the Tathagata, 10. the bodhisattva's samadhi is finite in terms of its enumeration, 11. and it serves the purpose of finite sentient beings. 12. When the Tathagatas enter into the great ocean of the pure dharmadhatu, they are not in different places because they manifest the stainlessness of all buddha-dharmas. 13. Because the place of all Tathagatas, the pure tathata, is not different. 14. For this very reason, the Buddhas are not established as multiple in the undefiled realm. 15. The non-differentiation of intuition is because all are equal in the mirror-like intuition, which is not differentiated into self and other. 16. The intuition without measure is because it is the subject of the immeasurable intuition-object. 17. The intuition without increase or decrease is because of the equality of purification and because it is not the case that it does not pervade a small or a large domain. 18. The intuition of a single taste in the performance of the interpenetration of all is because all are equal in the performance of the intuition of sameness, etc. 19. The immeasurables are so called because their number is immeasurable. 20. Because of the inexhaustibility of the accumulations of merit and knowledge, the Dharma Body becomes the basis of the roots of virtue which bring sentient beings to maturity for as long as cyclic existence lasts. 21. Four verses on the summary of the characteristic of the purification of the realm of the Dharma: 22. 1. The reality of all things 23. is characterized by the possession of the two obscurations. 24. This has two parts.🔽The reality of all things is characterized by the possession of the two obscurations. 25. This is the general indication.🔽The obscurations are the obscurations. 26. This has two parts. 27. Therefore, the word “reality” is used in common with the word “obscuration.” 28. Here, the reality of all contaminated and uncontaminated dharmas is associated with the two obscurations, and since the characteristic of their purification exists, the phrase is to be analyzed in this way. 29. The meaning is this: The reality of all dharmas is suchness, i.e., the suchness of all dharmas. 30. It is the nonerroneous nature of all dharmas, thatness, and emptiness. The suchness of all dharmas is the dharmadhatu, since it is purified of the two obscurations, i.e., the addictive and the objective, and is isolated from them. 31. Its characteristic is that it is the dharmadhatu. 32. This shows the reality transformation of suchness. 33. Moreover, when one obtains the path of supramundane, pure transcendent knowledge, and is forever free from the seeds of the two obstructions, then the realm of the Dharma is pure. 34. After the vajra-like concentration, suchness is said to be transformed. 35. The knowledge of things is its objective support. 36. The mastery of that is characterized by inexhaustibility. 37. Things refers to the other-dependent pattern. 38. The knowledge of things is the knowledge of that thing. 39. Moreover, it is mirror-like knowledge. Paragraphs: $ 0 6 9 12 15 19 21 24 29 34 #
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Please segment these sentences into coherent paragraphs: 0. No they are not, Blessed One! 1. Are the designations 'the feeling that arises from the condition of eye contact is not tranquil' and 'the feeling that arises from the condition of eye contact is not agitated' the bodhisattva-mahāsattva? 2. No they are not, Blessed One! 3. Are the designations 'the eye element is isolated' and 'the eye element is not isolated' the bodhisattva-mahāsattva? 4. No they are not, Blessed One!🔽Are the designations 'the form element is isolated' and 'the form element is not isolated' the bodhisattva-mahāsattva? 5. No they are not, Blessed One! 6. Are the designations 'the eye consciousness element is isolated' and 'the eye consciousness element is not isolated' the bodhisattva-mahāsattva? 7. No they are not, Blessed One! 8. Are the designations 'the eye contact element is isolated' and 'the eye contact element is not isolated' the bodhisattva-mahāsattva? 9. No they are not, Blessed One!🔽Are the designations 'the feeling that arises from the condition of eye contact is isolated' and 'the feeling that arises from the condition of eye contact is not isolated' the bodhisattva-mahāsattva? 10. Are the defiled and increased expressions of the form realm up to the eye contact that gives rise to various feelings a bodhisattva-mahāsattva? 11. No they are not, World-Honored One! 12. Are the pure increased expressions of the eye realm a bodhisattva-mahāsattva? 13. No they are not, World-Honored One! 14. Are the pure increased expressions of the form realm up to the eye contact that gives rise to various feelings a bodhisattva-mahāsattva? 15. No they are not, World-Honored One! 16. Are the arising increased expressions of the eye realm a bodhisattva-mahāsattva? 17. No they are not, World-Honored One! 18. Are the arising increased expressions of the form realm up to the eye contact that gives rise to various feelings a bodhisattva-mahāsattva? 19. No they are not, World-Honored One! 20. Are the cessation increased expressions of the eye realm a bodhisattva-mahāsattva? 21. No they are not, World-Honored One! 22. Are the words 'cessation and increase of the ear, nose, tongue, body, and mind realms' the bodhisattva-mahāsattva? 23. No they are not, Blessed One! 24. Blessed One! 25. Furthermore, Subhūti!🔽As for what is called a bodhisattva-mahāsattva, what do you think? 26. Are the words 'increase of the ear, nose, tongue, body, and mind realms' the bodhisattva-mahāsattva? 27. No they are not, Blessed One! 28. Blessed One! 29. Are the words 'increase of the sound, nose, tongue, body, and mind consciousness realms, and the contact and sensation conditioned by the convergence of each of these three' the bodhisattva-mahāsattva? 30. No they are not, Blessed One! 31. Blessed One! 32. Are the words 'permanence of the ear, nose, tongue, body, and mind realms' the bodhisattva-mahāsattva? 33. No they are not, Blessed One! 34. Blessed One! 35. Are the words 'permanence of the sound, nose, tongue, body, and mind consciousness realms, and the contact and sensation conditioned by the convergence of each of these three' the bodhisattva-mahāsattva? 36. No they are not, Blessed One! 37. Blessed One! 38. Is the designation 'impermanent' with regard to the ear constituent a bodhisattva-mahāsattva? 39. No, Bhagavān. Paragraphs: $ 0 10 16 25 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The sutra says: 1. Namely, the views of self, sentient beings, life, person, rarity, auspiciousness, and the views of opening and closing. By thoroughly understanding them, like the palm tree, one clearly cuts off the roots and attains the unborn and undying Dharma in 2. As for the view of rarity, 3. if one speaks of past events, singing and dancing, etc., 4. because one rejoices, 5. as for the view of auspiciousness, 6. lying on auspicious grass, 7. making three dot marks, 8. if one sees milk and curd, 9. many flowers filling a bottle, 10. ghee and Brahmins, 11. the most excellent ones, etc., 12. the stars and seasons, 13. the number of days, bathing, etc., 14. are considered pure. 15. Because one grasps auspiciousness, 16. as for the view of opening and closing, 17. because the mind is vast and inferior, 18. as for clarity, 19. it is because the inverted objects of self, etc. are not real. 20. As for cutting off the roots, 21. Using the sword of holy wisdom to sever the habitual tendencies, they are forever extinguished and do not arise again. 22. As for no birth and no cessation, 23. it is to eradicate the root and stump. 24. If there is no birth, there is no cessation. 25. Third, clarifying the benefits of the fruition. 26. The text has three parts. 27. First, clarifying the cause. 28. Next, praising the virtues. 29. Finally, demonstrating the fruition. 30. The sūtra says: 31. Venerable Śāriputra, if there are people who are endowed with such forbearance in the non-arising of dharmas and are well able to discern this principle of causes and conditions, this is the first, clarifying the cause. 32. The sūtra says: 33. The Tathāgata, the Arhat, the Perfectly Enlightened One, the One Endowed with 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 Buddha, the World-Honored One, th 34. The meaning of these ten epithets 35. is as explained elsewhere. 36. The sūtra says: 37. He will immediately be given the prediction of unsurpassed perfect enlightenment, this is the third, demonstrating the fruition. 38. Because one who abides in this path is called given the prediction. 39. This fourth clarifies the prediction given to those who have faith in the sūtra. Paragraphs: $ 0 2 15 25 30 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Blaming people and abandoning the Dharma. 1. If one talks about benevolence with the mouth but acts like Jie and Zhi with the body. 2. Listening to Jie and Zhi with the ears but neglecting the Book of Poetry and the Book of Rites with the mouth. 3. Then people have crimes that can be punished. 4. The Dharma has no faults that can be abolished. 5. One should only prohibit non-Dharma in order to promote the Dharma. 6. One cannot despise the Way because of people. 7. I deeply believe in the wonderful Dharma. 8. I do not merely side with the śramaṇas. 9. As for weeding out the tares to cultivate the good seedlings. 10. Restraining the treacherous and dangerous to purify the great teaching.🔽This is what I deeply wish for. 11. This is what I deeply wish for. 12. Fu said: 13. Daoists and soil-owls are all evil seeds of greed and rebellion. 14. This is also a thoughtless statement. 15. As for abandoning worldly life to cultivate the Way, 16. Therefore, they are called Daoists. 17. Studying the Dao, one departs from greed and goes against the current. 18. If it is said that greed is the Dao and going against the current of birth and death, 19. then the words of Duke Xi have not yet reached this point. 20. Observing the precepts and practices of monks, 21. they do what ordinary people cannot do. 22. They stop what ordinary people cannot stop. 23. The various Buddhist scriptures can be thoroughly studied. 24. Even towards wriggling creatures, they do not inflict harm. 25. How much more so for the actions of owls and mirrors? 26. They even abandon the rites of marriage and do not engage in them. 27. How much more so for the heart of birds and beasts? 28. How can you then compare those who have transcended desires to the highest people, 29. and those who gather dust to the lowest things? 30. How can you compare the wise and virtuous to 31. the ignorant masses? 32. How can you slander the virtuous assembly with great compassion, 33. and compare them to inauspicious evil birds? 34. You call Daoists rebellious seeds, 35. and compare their pure conduct to the heart of beasts. 36. How great is the harm to goodness! 37. Is the true and sudden like this? 38. I have always cited the Analects, which says not to injure life. 39. I used to cite the Analects' Do not mutilate to criticize the Buddhist practice of shaving the beard and hair, considering it a reversal of the way of the former kings. Paragraphs: $ 0 5 8 12 15 20 28 38 #
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Please segment these sentences into coherent paragraphs: 0. When they have realized this, 1. sons of good family,🔽the former mass of merit 2. does not approach even a hundredth part of that mass of merit. 3. It does not approach even a thousandth part, a hundred thousandth part, a ten millionth part, a billionth part, a ten billionth part, a trillionth part, or even a quintillionth part of that mass of merit. 4. It does not approach it in terms of number, fraction, calculation, simile, or cause. 5. “ Kāśyapa, then the Tathāgata Puṣpaviṣṇu said to those two boys, ‘Sons of good family, 6. if bodhisattvas have four qualities,🔽they will attain the samādhi, the revealed equality of the nature of all phenomena.🔽What are the four? 7. They will attain the vast abiding of the buddhas. 8. What are the four? 9. They are as follows: 10. engaging in vastness, teaching the vast Dharma, giving vast gifts, and being devoted to vastness. 11. Noble sons, 12. if bodhisattvas possess these four qualities, 13. they will attain the vast abiding of the buddhas. 14. Kāśyapa, the thus-gone Various Flowers taught the Dharma to those two boys in such a way that they were overjoyed by the supreme Dharma and rose up into the sky to the height of seven palm trees. 15. They remained there in the sky 16. Then both of them, in unison, addressed this verse to the Tathāgata:🔽“The Sage knows all practices, 17. And is skilled in all practices.🔽He teaches beings to give, 18. And likewise to abide in emptiness.🔽Here there is no self, no sentient being, 19. No life-force, no person. 20. This unsurpassed patience 21. Is the great giving. 22. Cultivate profound patience, 23. And do not conceptualize it. 24. Such is your teaching, 25. O Great Hero, you are truly amazing! 26. Those who are free from attachment and so forth, 27. Pursuing the sublime enlightenment, 28. Having trained in great wisdom, 29. And do not conceptualize it. 30. Meditate on liberation and emptiness, 31. And do not conceptualize it. 32. The place of the monastery is taught 33. To be the place of solitude. 34. Always give gifts 35. Without any conceit.🔽That which is free from dust 36. Is the end of conceptualization.🔽The morality that is unshaken 37. In the place of peace is to be purified. 38. That which is the beautiful realization of the way of peace 39. Is said to be the supreme morality. Paragraphs: $ 0 5 11 14 16 26 35 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Sūtra of Prince Śreṇiya 1. Recorded by An Shigao, now appended to the Western Jin Catalog 2. Thus have I heard: Once the Buddha was in the country of Vairambhya, together with 1,250 3. bhikṣus, and a multitude of bodhisattvas, kings, ministers, people, elders, householders, laymen and laywomen, too numerous to count, who came and gathered at one time. 4. The Buddha said to the bhikṣus: 5. All of you be silent and listen attentively. When I was in my previous life, just beginning to seek and attain the bodhisattva path, I fully observed the precepts, diligently practiced with a focused mind, cultivated wisdom, practiced skillful means, 6. The gods, Śakra, Brahmā, devas, nāgas, spirits, emperors, and people, none were able to practice it. 7. Ānanda, hearing the Buddha's words, adjusted his robes, knelt for a long time with palms joined, and said to the Buddha: 8. I wish to hear it. 9. The Buddha told Ānanda: 10. Long ago, countless eons ago, there was a bodhisattva named Sarva-maṅgala, who was kind and generous, saving sentient beings, always practicing the four immeasurable minds, delivering the world from danger and distress, and having compassion for suff 11. At that time, he was teaching the gods in the Tuṣita Heaven, always contemplating the three realms with the concentration of the three periods of the day and night, illuminating and observing the good and evil ways of the people in the ten directions 12. At that time, in the country of Kāśi, there was an elder who was alone without any children. Both the husband and wife were blind. They wished to enter the mountains to seek unsurpassed wisdom, cultivate pure intentions, and enjoy solitude. 13. The bodhisattva thought to himself: 14. 'This person's intention to study is subtle, but his two eyes cannot see. If he enters the mountains, he may fall into ravines or encounter poisonous insects, and be harmed. 15. If I end my life, I will be born as his son, serving my parents until the end of their lives.' 16. Then, when the Bodhisattva's life ended, he descended and was born as a son to the blind parents' home. 17. His parents were overjoyed and cherished him deeply. 18. Originally, he had the great intention to enter the mountains, but because of the birth of a son, he stayed and enjoyed the world. 19. The son was seven years old and was named Shan. 20. Shan was extremely filial and kind, and practiced the ten wholesome deeds: not killing, not stealing, not engaging in sexual misconduct, not deceiving, not drinking alcohol, not speaking falsely, not engaging in frivolous speech, not being jealous, n 21. Serving his parents was like serving the gods, his words always contained a smile and did not hurt others' feelings, and his actions conformed to the Dharma without being perverse. 22. His parents were delighted and no longer worried. 23. When he was over ten years old, Śaṃkara knelt for a long time and said to his parents: 24. Originally, you had the great intention to enter the deep mountains, seeking the ultimate truth of emptiness and tranquility. 25. How could you abandon your original vow because of your son? 26. People in the world are impermanent and change a hundred times, life is not as solid as metal or stone, and the time of death is uncertain. 27. Please fulfill your original intention and seize the right time to enter the mountains for purification. 28. I will follow you and serve my parents together, without missing the right time. 29. His parents replied to Śaṃkara: 30. The heavens themselves know your filial piety, we will not go against your original vow and will enter the mountains together. 31. Śaṃkara then gave all the possessions in the house to the poor people in the country, and then entered the mountains with his parents. 32. Śaṇkhapāla went to the mountains and made a house for his parents with reeds, providing beds and bedding, neither cold nor hot, always suitable for the season. 33. As soon as he entered the mountains for a year, the fruits were abundant, fragrant and sweet to eat, the spring water gushed out, clear and cool, the lotus flowers in the pond were five-colored and bright, the sandalwood and miscellaneous incense tre 34. The wind and rain were timely, neither cold nor hot, the tree leaves connected to each other to block rain and dew, shading the sunlight, always cool underneath. 35. Flying birds gathered, wonderful and exotic, all making the sounds of music, to entertain the blind parents. 36. Lions, bears, tigers, wolves, and poisonous beasts all had kind hearts towards each other, no longer having the intention to harm each other, all eating grass and fruits, with no fear in their hearts. 37. Deer, bears, and various other animals all came to be near Śaṃyu, their sounds harmonizing, all making sounds of entertainment. 38. Śaṃyu's filial piety and compassionate mind, walking on the ground always fearing the pain of the earth, the heavenly spirits and mountain spirits all took human form, day and night comforting the three ascetics. 39. The three ascetics single-mindedly focused their minds, no longer having any worries or sorrows. Paragraphs: $ 0 4 7 9 12 16 23 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Every day bind living beings in a noose. 1. They are called ‘the great fears’ and are terrible. 2. How can one be one-pointed in the face of these objects? 3. The charioteer quickly turned the chariot around, and they went back to the palace. The prince thought, “Because of the fear of death, sickness, and old age, 4. I have no desire to go to the park.” 5. Then the king, who was worried about the prince because he had lost his son, heard that the prince was in a state of depression. He remembered the prince’s improper words and 6. sent a message to the charioteer, “Take the prince to the very park that the queens came to.” 7. The charioteer quickly took the prince to the park and said, 8. “Your Majesty, he is fit to be seen. 9. And with a few flowers here and there, it was made lovely by the clear display. 10. The Malaya breeze, moving slowly, slowly, made it dance. 11. These young trees in the pleasure grove were like daughters, giving light. 12. At the ends, the bees, in a circle, hummed in the tops of the garlands. 13. Then the Bodhisattva, having descended from the chariot, and reflecting on old age, sickness, and death, with his mind in a state of agitation, 14. like one whose two front teeth are aching, spoke thus: 15. “The end of the weak is a painful one, full of sorrow. 16. The peaceful ones are abandoned by the violent ones, like the serpents; the young ones by the great ones, by the single ones who are desirous. 17. The mind, which is completely agitated, is carried away by the objects. 18. Then the king sent women who were skilled and clear in dancing and singing to that park in order to attract the mind of the Bodhisattva. 19. They also approached the Bodhisattva, and through the arising of confidence due to arrogance, they performed that activity of the time. 20. Then someone said to him: 21. Young man, look! The Malaya winds move here, shaking the fragrant flowering trees. 22. The bees are circling the fully opened buds of the mango trees. 23. Why is it that the action of drawing the bow is pleasant for a long time? 24. This is your abode, 25. and the sound of the cuckoo is known as the urging of the flower-bowed one, my dear. 26. Moreover, her limbs are scorched by her own dust, 27. the young girl, born together with the pride of youth, 28. is surrounded by the best of bees, 29. and casts off her thinness, as if it were a moment. 30. Others also said to her: 31. The bee, the tree, the woman, and the man who enjoys 32. see the flower, free from the light of the dust, 33. and the young lotus, shaken all around by the wind, 34. makes a gesture as if threatening again and again. 35. And some one else said to him: Wait a little. 36. As long as I am stringing flowers for you, 37. these delicate flowers, with no space between them, 38. will not be harmed by the dust, and my eyes will not be troubled. 39. But the young man, who had been waiting for a long time, turned away, and others stood before him, laughing and saying:🔽A bee, with its quivering wings, has been caught in a trap of flowers,🔽and a flower-arrowed Cupid, with a bow of flower-vines, Paragraphs: $ 0 3 7 13 18 20 30 35 #
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Please segment these sentences into coherent paragraphs: 0. It should be known that previously, the sequence of the dharmas and contemplations of the various teachings was explained. Now, the sequence of the dharmas and contemplations according to the teachings is explained. Although the cultivation and appli 1. Second, in terms of the four teachings, in general, each of the truths and the middle way has ten pairs. 2. If discussed separately, the three vehicles are distinguished in the bodhisattva, only having the two pairs of human and dharma, compassion and blessings and wisdom, because they have not yet severed delusions, there is no meaning of true and respons 3. By analogy, the common teaching is also based on the bodhisattva, and the six pairs of true reality can be discussed separately, because from the seventh ground onward, they vow to support remaining habits, spiritually manifest in birth, and transfor 4. The two vehicles do not have this, so it is called separate. 5. If the separate teaching, although the practice is sequential, within it the six meanings can be clarified, with three ordinary and three holy, their characteristics can be seen. 6. The perfect teaching before the Lotus Sutra also only has six, and the four teachings of the Nirvana Sutra all know the ten pairs, but in terms of repeated bestowal, there is progress. 7. The previous passage through the five flavors already includes the teachings and meanings, therefore it is said to be understandable. 8. Third, Therefore it is known concludes with two meanings, two: 9. First, concluding with praise. 10. If one contemplates these ten, then the causes have vows and practices, and the effects have power and ability. 11. If one discusses the teachings, then the Dharma has a beginning and end, and the capacity of those to be taught is fully utilized, whether sharp or dull. 12. Therefore, for those who receive the teachings and cultivate contemplation, how can they not rely on this path? 13. Briefly discussing is still comparing and measuring. 14. Using these ten meanings to compare and measure the teachings and contemplations of the entire era, nothing is left out. 15. It encompasses the ultimate of cultivated virtues, therefore it is said to have a vast and lofty spirit. 16. It penetrates to the root of the nature and characteristics of virtues, therefore it is said to have profound and abstruse meaning. 17. Moreover, it horizontally includes the four teachings, therefore it is said to be vast and lofty; 18. It vertically includes the five flavors, therefore it is said to be profound and abstruse. 19. The person and Dharma, the true and the response, are the sequence before and after one's own practice; 20. The medicine, the pearl, the origin, the traces, and the transformation, are the sequence before and after others. 21. Conditions, understanding, wisdom, and elimination are the sequence before and after cultivation and nature. 22. The three meanings are coarse, the six meanings are subtle, up to the eight meanings are still coarse, and the ten meanings are the most subtle. 23. This distinguishes coarse and subtle based on brief and extensive. 24. If coarse and wonderful are used to explain coarse and subtle, the purity and mixture of the various flavors can be understood. 25. Second, below Questions about the Dharma, it is analyzed. 26. The meaning of the question is: before the Lotus Sutra, the Huayan, Vaipulya, and Prajna are discussed separately, and they all have six meanings. Are there differences in meaning? 27. Although it asks about the same and different six meanings in the three flavors, 28. the answer elaborately presents the three in the curds flavor and the eight in the ghee, using the sharp and dull faculties in the five flavors. The sharp person enters the ghee in each section, while the dull person changes according to the sequence 29. Therefore, the six meanings of the Huayan are immediately entered into the stage of joy by the supreme peak capacity, while the poor son is confused and has complete views and thoughts. The Tripiṭaka is only small, so there is no one who manifestly b 30. If the eighty thousand celestials attained the forbearance of the non-arising of dharmas, it is called secretly leaving. 31. Those of the two vehicles just broke through the views and vexations, so they only attained the stage of curd.🔽In the Vaipulya [sutras], there are both praise and disparagement. The sharp ones, hearing the praise, immediately attained the perfect ben 32. In the Prajnaparamita [sutras], the six meanings are for polishing and refining. The sharp ones, hearing the perfect emptiness, attained the uncommon benefit. The shravakas secretly broke through the dust-like [afflictions] by being entrusted with th 33. In the Lotus Sutra, the eight meanings are for adjusting the faculties that are already ripe. Opening their provisional gates, they are shown the true principle. Again, the recent traces are abolished, causing them to see the original body. The dull 34. In the Nirvana Sutra, the same flavor is used, so it is briefly not mentioned. It is just for gathering up the remaining harvest, fully explaining the ten pairs, and even the extremely dull faculties attain the constant benefit. 35. Therefore, it is known that although the four flavors discuss the perfect and sudden, the faculties' understanding is shallow or deep. Up to the fifth period, the benefit is without difference. 36. If one does not receive the teachings of the mountain gate, how can one know the mutual correspondence of the faculties and teachings in one transformation? 37. Third, the explanation, in three parts: 38. First, a brief indication. 39. Second, below people are, an extensive explanation, in ten parts: Paragraphs: $ 0 8 16 25 37 #
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Please segment these sentences into coherent paragraphs: 0. This is the method: 1. just as eye-consciousness is not by nature free from greed and unhardended, nor is it free from hate and unclouded, nor is it free from delusion and well-developed,🔽so too this consciousness is not by nature free from hate and unhardended, nor is it 2. But this consciousness is unclouded because it is purified by development, and it is free from torpor and free from agitation, 3. and it is free from doubt. The meaning is: “purified by development.” “Original purity” is the state of pure bright consciousness.🔽Since torpor is demonstrated in the Abhidhamma as “dullness of consciousness” and 4. drowsiness as “dullness of body,” he says: “Torpor is dullness of consciousness; drowsiness is dullness of body.” 5. For although they are not dissociated, like lightness of body and lightness of consciousness, etc., 6. the specific characteristic of each should be regarded as the specific condition for the other, that is, as their individual nature. 7. “Perceiving light” : the word “perceiving” shows that there is a special kind of seeing, a special kind of knowing, of what is and what is not. 8. “Both” : mindfulness and full awareness.🔽“Having overcome” : having abandoned by suppression. 9. “Uncertainty” : doubt about how it is and how it occurs. 10. “He is not muddled” : he is not confused.🔽“By way of characteristic, etc.” : the word “etc.” should be understood to include conditions, abandoning, relinquishing, and so on. 11. For these too should be seen by way of their specific and general characteristics. 12. “They keep them away by cutting them off” : the cutting off and keeping away of these kinds of knowledge is simply the non-arising of the kinds of knowledge that have not yet arisen. Thus the conditions for the non-arising of the higher and unsurpass 13. “They are scattered” means that they are weakened by understanding. “They are bound” means that they are tied up. 14. The commentary on the Attantapa Sutta is finished. 15. The explanation of the Taṇhā Sutta, etc. 16. In the ninth, after emerging from the three kinds of becoming, the eighteen kinds of craving are stated beginning with “Craving in regard to the internal.”🔽It has a net as its own component part, 17. thus it is a net. Hence he said “in the three kinds of becoming,” etc. Herein, in each kind of becoming, or in each object, 18. “In various ways” and so on. By the words “In various ways” he shows the meaning of the expression “in various ways” by the method of definition. He shows a part of the definition by the words “With various roots,” etc. Here is the definition: 19. “In various ways” : in what sense “in various ways”? It is various because it is scattered , it is various because it is spread out , it is various because it is extensive , it is various because it is diversified , it is various because it is distri 20. ‘Poison-rooted’ means ‘poison-spread’, ‘poison-fruited’ means ‘poison-spread’. ‘Poison-enjoyed’ means ‘poison-spread’. Or else, 21. ‘poison-spread’ means that craving is spread out in regard to visible forms, sounds, smells, tastes, touches, families, groups, abodes, gains, fame, 22. praise, pleasure, robes, alms food, resting places, and medicinal requisites, in the sense-desire element, the form element, 23. the formless element, the sense-desire becoming, the form becoming, the formless becoming, the percipient becoming, the non-percipient becoming, the neither-percipient-nor-non-percipient becoming, 24. the one-constituent becoming, the four-constituent becoming, the five-constituent becoming, in the past, future, and present, in what is seen, heard, sensed, or cognized, 25. ‘spread out’ means ‘spread out’ . 26. Herein, ‘spread out’ means ‘spread out’ in the sense of pervading the states of the three planes beginning with visible forms. ‘Spread out’ means the same as the previous word ‘spread out’ 27. but with the ‘ta’ of ‘ta-kāra’ changed to ‘ṭa’. ‘Spread out’ means ‘extensive’. ‘Spread out’ means ‘endures’. ‘Spread out’ means ‘lusts after’. 28. He endures being beaten by others with a stick, etc., as if he were a post, or he endures the shaking, i.e., the trembling, of the body. 29. It draws away: it draws away the mind in this way and that, i.e., it draws it away from the unworldly state and makes it enter upon the worldly state, showing the advantages in worldly things in various ways. Or the meaning is that it draws away, i.e 30. It has a poisoned root because the suffering that is the fruit of kamma is rooted in it. It has a poisoned fruit because it is the origin of suffering. 31. It has a poisoned fruit because suffering comes from it. It is called a poisoned enjoyment because craving is the enjoyment of form, etc., which are suffering, not of the deathless. 32. The analysis of the words should be understood in all instances according to the method given under the word “poison.” But in order to point out the principal meaning here, it is said again: “Or it is scattered, etc.” 33. The warp is called the warp because it is stretched out by the weavers on the two beams for the purpose of weaving the cloth.🔽But that thread is called the woof because it is taken in the sense of being displayed by the continuity of the warp.🔽The me 34. etc. The warp should be brought evenly, that is, it should be brought on evenly, without unevenness, without crookedness, is the meaning.🔽Or alternatively, the warp itself that is crooked is the warp-woof; he is born, has become, like the warp-woof, 35. The woof is called the woof because it is woven in and out, because it is woven in and out of the warp, thus it is the woof.🔽The woof is called the woof because it is woven in and out, because it is woven in and out of the warp, thus it is the woof.🔽 36. The woof is called the woof because it is woven in and out, because it is woven in and out of the warp, thus it is the woof.🔽The woof is called the woof because it is woven in and out, because it is woven 37. A bird-catcher is a fowler. For he is a man who hangs a snare in a tree-branch. 38. A bird-catcher is a fowler. He makes a cage of twigs and hangs it in a tree fork. He then brings grass, creepers, etc., from here and there and arranges them in such a way that the mouth of the cage cannot be seen from the outside.🔽Therefore it is sa 39. The method is the same as that stated in the passage beginning, “So too, beings are … ” . Paragraphs: $ 0 2 7 10 14 16 20 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. The arising of the path is precisely the eighth, the observation of ultimate truth. 1. Therefore, it is not discussed. 2. Just as it is in form, 3. all dharmas are the same. 4. Because these seven can serve as skillful means for the observation of ultimate truth, 5. they are called skillful means. 6. In what stage are these seven? 7. If we rely on the Abhidharma, 8. the first four skillful means 9. are in the four present forbearances and the path of seeing, 10. while the last three are in the path of cultivation. 11. According to the Chengshi school, 12. these seven approaches are in the stage of hearing and contemplation. 13. Next, we discuss the differences in the forty-four kinds of wisdom. 14. The forty-four kinds of wisdom, 15. as explained in the Chengshi school, 16. are still the first four approaches of the seven skillful means. 17. Because these four approaches take the twelve links of dependent origination as their basis, 18. there are differences in the forty-four kinds of wisdom. 19. The twelve links of dependent origination arise in sequence, 20. with eleven pairs of cause and effect related to each other. 21. Based on these eleven, 22. following the end to seek the beginning, 23. pushing back in reverse, 24. first using old age and death to correspond with birth, there are four [aspects]: 25. 1. Contemplating the suffering of old age and death, 26. 2. Contemplating the accumulation of old age and death, 27. 3. Contemplating the cessation of old age and death, 28. 4. Contemplating the path to the cessation of old age and death. 29. In sequence, pushing back in reverse, up to the link of karmic formations, 30. corresponding with the previous ignorance, 31. there are also these four [aspects]: 32. namely, contemplating the suffering of karmic formations, the accumulation of karmic formations, the cessation of karmic formations, and the path to the cessation of karmic formations. 33. Ignorance, compared to what comes before it, 34. There is no further cause of accumulation. 35. Therefore, it is not explained. 36. Why is it viewed in reverse? 37. Based on the effect, the cause is sought. 38. Because it accords with the observation of the truth. This is the third section. 39. Next, the differences between the seventy-seven kinds of cognition are discussed. Paragraphs: $ 0 7 13 19 25 29 33 39 #
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Please segment these sentences into coherent paragraphs: 0. In other places, only seven contemplations are made, without contemplating feeling. 1. Regarding the practitioner who is heading towards the cessation of the world, 2. this contemplates the path. 3. The enjoyment of craving is a repeated contemplation of origination. 4. The fault is a repeated contemplation of suffering. 5. And the escape is a repeated contemplation of cessation. 6. In brief, the path is not repeatedly contemplated. 7. This is because the contemplating mind itself is the path. 8. Because origination is the root of birth and death, it is contemplated three times. 9. Taixu says: 10. Regarding the origination of the world, feeling is the cause. 11. Jizang says: 12. Question: 13. Why is the truth of origination contemplated three times, while the truths of emptiness, cessation, and the path are contemplated twice? 14. Answer:🔽Because suffering and origination are deeply to be detested, they are contemplated twice and three times respectively. 15. Because cessation is greatly to be delighted in, it is also contemplated twice. 16. Moreover, the previous five contemplations of the four truths only emphasize the contemplation of the origin. 17. The practice of heading towards the origin is called the receiver. 18. Because it is deeply detestable, it is therefore emphasized and contemplated. 19. Below the previous separate contemplation of the four truths is the repeated contemplation of the four truths. 20. The taste is the truth of origin, or it may be the truth of suffering. 21. The fault is the truth of suffering, or it may be the truth of origin. 22. The escape is the two truths without outflows, which are taken as one contemplation. 23. Tucci says: 24. It is said that the eight kinds of contemplation are: 25. The seven kinds of skillful means are taken as seven. 26. Non-self is taken as the eighth. 27. This explanation is not correct. 28. The Tripiṭaka master examined the Sanskrit commentary and explained it. 29. The meaning is the same as Master Jing's. 30. The above eight contemplations are called the contemplation of the established truths. 31. Below, the fourth clarifies the contemplation of the supreme truth of the absence of self in persons. 32. It is said that this elder has such and such a name, and so on. 33. The old treatise only has the first seven, and lacks the eighth, which is to exhaust the limits of one's lifespan. 34. Below, the fifth summarizes and concludes the previous four. 35. It can be understood. 36. The above clarifies knowing the world. Below, it clarifies following the world. 37. Within this, there are four. 38. First, it clarifies transforming in accordance with people's feelings and turning the wheel of loving speech. 39. Second, if one is aware or not aware, it clarifies transforming in accordance with people's capacities and turning the wheel of beneficial action. Paragraphs: $ 1 9 11 23 30 36 #n: $ Response: 0 9 12 15 22 39 #
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Please segment these sentences into coherent paragraphs: 0. There are also two meanings: 1. First, in terms of phenomena, based on the above text, it is to unify one's mind and seek the path of liberation; 2. Second, in terms of principle, the wisdom of one-pointed mind and suchness is precisely the path of liberation. 3. Third, the three realms are impermanent. 4. All worldly moving and unmoving dharmas are characterized by decay, destruction, and instability. 5. Worldly generally refers to the three realms. Moving refers to the desire realm, and unmoving refers to the form and formless realms. 6. Decay, destruction, and instability concludes by pointing out impermanence. 7. [Supplementary Note:] The lifespans in the upper two realms are long, and non-Buddhists consider them to be unmoving, not knowing that the three realms are all impermanent. 8. The sūtra says, The three realms are not at peace, just like a house on fire. 9. Second, clarifying the pure and selfless, in three parts: 10. First, encouraging the cessation of the three karmas; second, demonstrating the return to extinction; third, correctly revealing the bequeathed teachings, which is precisely the quiescence within the profound Dharma. 11. First, encouraging the cessation of the three karmas. 12. You should all stop and not speak again. 13. Purifying the karma of speech. 14. Since the karma of speech is pure, then the mind is also pure. 15. The treatise says, Demonstrating the immobility of the three karmas. 16. This is the vessel that accords with the characteristics of quiescence and selflessness. 17. [Supplementary Note:] Question: 18. What is lacking in the body karma here? 19. Answer: 20. When attending to the revered one, if there is a question, one rises from one's seat. When receiving the question, one rises and responds. 21. This is the constant mutual need between body and speech, so when speech is still, the body is also still. 22. The three karmas are unmoving, which is the Dharma vessel that accords with the quiescent and selfless nature. 23. Second, showing the imminent return to extinction. 24. The time is about to pass, I wish to enter extinction. 25. It is already midnight, the reason it does not pass is to illustrate the middle way. 26. The middle way is of two kinds, as explained before. 27. Now it is revealed to be apart from annihilation and permanence, and also secretly reveals the Buddha-nature. 28. I have three kinds: 29. First, views, second, arrogance, and third, names. 30. The Tathagata's views and arrogance have already been extinguished, and in accordance with the world, he is called I by names. 31. Now he will extinguish the provisional body, and the names will also be non-existent, which is the true selfless Dharma of nirvāṇa without remainder. 32. [Supplementary Notes] It should be known that the Buddha takes the middle way as his life. When the middle way exists, the Buddha exists; when the middle way ceases, the Buddha ceases. 33. Abiding in the middle way is precisely the eternally abiding Buddha of the ten directions. 34. Third, correctly revealing the bequeathed teachings. 35. This is my final instruction. 36. He trained the world for fifty years, and now, about to enter nirvana, he further briefly instructs and admonishes, thus it is called final. 37. The treatise says, It is superior in upholding the Dharma, because it is endowed with the bequeathed teachings.🔽[Supplementary Notes] The final means the end of writing for the author. 38. Moreover, the so-called last words must be the most essential instructions. 39. Therefore, the Tathagata's final earnest wish is to have this upheld and guarded by all generations. Paragraphs: $ 0 3 9 11 24 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Then, saying Oṃ mahāsamaya hana hūṃ phaṭ, 1. one should give the assurance. 2. The supreme mandala of the supreme secret 3. is seen and entered, 4. and one is definitely freed from all evil. 5. You all dwell well today. 6. In this vehicle of great bliss, 7. from now on there is no death, 8. and you have transcended the suffering of existence. 9. Because existence is utterly pure,🔽one should not abandon the vajra, 10. the seal that is not realized to be buddhahood merely by being born, 11. and also the bodhicitta. 12. And never abandon the holy Dharma. 13. You should never cast it aside.🔽If you do so out of ignorance 14. or confusion, 15. you should confess it. 16. You should not let go of the vajra, bell, or mudrā. 17. You should not disparage the master, 18. for he is equal to all the buddhas.🔽You should not abandon yourself 19. or torment yourself with austerities. 20. You should take up happiness as happiness. 21. You will be a perfect buddha in the future,🔽today becoming a master of the maṇḍala 22. and upholding the mantra and tantra.🔽The buddhas, bodhisattvas, 23. and gods all agree that you should do this for the sake of sentient beings. 24. You should draw the maṇḍala🔽in accordance with the rite and with effort. 25. You should apply yourself to the tantra of the adepts. 26. This is the gift of consolation. 27. These four, the permission, etc.,🔽are given after the five knowledges, 28. or after the empowerment of the master. 29. The master empowerment itself should be called the irreversible empowerment. 30. The five empowerments and the master empowerment are called the vase empowerment, 31. because all of them are engaged in the activity of the vase. 32. These six empowerments are not in conflict with any tantra. 33. The so-called vajra master empowerment is the purification of the vajra body. 34. Having offered, one should supplicate at the time of the consort:🔽Just as the great offering 35. was given to the Buddha by Vajra of Awakening, 36. so also, in order to liberate myself, 37. grant me the vajra of space. 38. The guru, having actualized the three meditative concentrations, 39. should imagine the wisdom consort as Vajra Speech and emanate her into space. Paragraphs: $ 0 5 9 13 18 21 24 27 34 #
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Please segment these sentences into coherent paragraphs: 0. He also gives examples of illusions, dreams, and illusions, as well as of the wheels of gandharvas and the wheels of fire. 1. The other two are also found in the same place. 2. They are not illusory, and so on. 3. The same analogy applies to the elephant. 4. The fragment of the skull and so forth is not so. 5. In either of the two aspects of consciousness, which is either form or formless, the essence of what appears and that consciousness is the object, not the sole cause. 6. The eye, etc. , 7. Therefore, it is not necessary to say that the Buddha is not a Buddha. 8. The life of this life, the next life, and the next life. 9. At that time and at another time, 10. All things are external. 11. The nature of the object and the time is different. 12. The object of the knowledge of dreams is the mind. 13. This is the same as the other country. 14. The wheel of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire of the fire 15. They are swiftly circling. 16. The city of gandharvas is clouds, and the house of the seedling is the house of wisdom. 17. The water consciousness is the cause of the disorder. 18. The light rays of the caves are like the light rays of the caves. 19. This is not the case. 20. Although they exist as causes, they are not objects. 21. The meaning of the cause is also different from the meaning of the object of observation. 22. It is not necessary to explain it extensively. 23. How can it be certain that even though it is in the opposite direction, it is not in the opposite direction? 24. This hope that the wrong side is not a fault of doubt is a lie. 25. Therefore, the following statement is made. 26. Except for one or many. 27. The other is the same as the other. 28. These two are not the right things. 29. They will leave each other and live. 30. The nature of the singular and the nature of the plural are mutually exclusive and therefore distinguishes the other aggregates. 31. Therefore, since there is no thing that can be posited as different, there is no thing that is not reversed in this. 32. This verse has no one-sided meaning. 33. Because the object of the proof is the knowledge of the subject, and the words and conventions are established. 34. For example, the argument that the reason is that it is because of the nature of the collection of the cow, the skull cup, and so on is similar to the argument that the author of the text makes. 35. It is taught that there is no one-to-many. 36. They have been passed down from beginningless cyclic existence to one wrong way. 37. It is difficult to eliminate the increase of attachment to things, and it is difficult to eliminate it because it is accustomed to them through proper attention. Therefore, it is not said that the true nature of all things is not established. 38. Since they assert that they are also produced in others, they do not impose conventions. This is how they establish the objects of knowledge, sound, and conventions. 39. It is not a characteristic of a subject, but it is not a characteristic of a subject. Paragraphs: $ 0 5 12 16 20 23 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. In the treatise, there are only written characters, which are the affairs used to forget obstacles. 1. Taking and giving below is the treatise's explanation of this obstacle. 2. The treatise only generally says taking, giving, and entrusting. 3. Hearing the Dharma and contemplating the meaning refers to what should be done and what should not be done, what has been done and what has not been done, and what should be done and what should not be done. This is the antidote, therefore it is writ 4. The commentary says: 5. Now, the meaning of the text is divided into three parts according to the meaning, namely, the obstacle in one matter, the obstacle in understanding, and the obstacle in action. 6. Then, the commentary explains the meaning. 7. As for what should be done and what should not be done, only what should be done is written as what should be done, and what should not be done is written as what should not be done. It does not necessarily mean that what should not be done is bad an 8. The following two are based on this. 9. The commentary says seals are also direct perception - the treatise has seals but no signets, now adding signets, therefore it says are also direct perception, because they are manifest and visible. 10. Also treating the obstacle of not guarding what is taken - this is the treatise's explanation of the word seal. 11. It is like salt, rice, etc. being sealed with a seal, then no one will take them by force. 12. The commentary states Third, the medical science of good... The Yoga [Sutra] has four in medical science: 13. 1. Skill in the characteristics of illness, 2. Skill in the causes of illness, 3. Skill in the permanent cessation of illness that has arisen, 4. Skill in the prevention of illness that has been eliminated from recurring. 14. The present text is complete. 15. The commentary states The poison characteristics, illness obstacles, and countermeasures of sentient beings whose four elements are not in harmony, which is the original text. 16. Below good treatment, the commentary uses the four meanings of the Yoga [Sutra] to explain: 1. This is the third, the method of elimination and cessation, 2. This is the fourth, the prevention of recurrence after elimination, therefore the Nirvana Su 17. The treatment by the Tathagata, once eliminated, will never recur. 18. The treatment and elimination is the third. 19. The one character good corresponds to the fourth. 20. From dizziness to gu below, it distinguishes the first two meanings, first generally pointing to the sutra, and then below among them it specifically attributes them to dizziness and so on. 21. The four internal elements and below are all the original treatise's explanations. 22. However, madness and emaciation directly illustrate the symptoms of illness, because the four elements are not in harmony. 23. The symptoms of earth illness are sinking and heavy, the symptoms of water illness are cold, the symptoms of fire illness are yellow fever, and the symptoms of wind are many. 24. Those two things of madness are also causes of illness, because due to madness one eats what should not be eaten and does not eat what should be eaten, does what should not be done and does not do what should be done, and thus gives rise to various i 25. Ghosts, spirits, and poisonous spells are precisely the causes of illness, because illnesses are given rise to due to ghosts and so on. 26. They are also the symptoms of illness, because one is ill due to ghosts and so on.🔽From The treatise takes the sutra's spells and medicines and so on, the commentary reconciles the treatise with the sutra. 27. Since the present sutra has no spells, the treatise takes medicines and spells as the means of cure, which is included in the present sutra's good medicines and methods. 28. The causes of illness and death are what is to be cured, and by the power of spells and medicine, one who should die does not die. 29. The commentary says The fourth is the illumination of craftsmanship in literature and writing. The Yoga [Sastra] has twelve kinds of craftsmanship, but now there are only six: 30. First, the craftsmanship of writing, calculation, measurement, and seal imprints. 31. Literature and writing only belong to writing, and calculation and measurement belong to both kinds of illumination. It has already been assigned to the illumination of sound in the previous commentary, so it is not discussed here. 32. Second, the craftsmanship of music. 33. It is said that they are all antidotes to the hindrance of worry and distress. This is the original treatise. 34. Whenever it is said to be an antidote, it is all from the original treatise. 35. Strings and bamboo amuse the ears, so they remove worry and distress. 36. Third, the craftsmanship of construction; fourth, the craftsmanship of agriculture. 37. The word also is used because there are two sentences about grass, trees, flowers, and fruits. 38. Arranging palaces and gardens is construction, and planting trees and gardens is agriculture. 39. The commentary states This is the antidote to the hindrance of not delighting - lofty houses with carved walls, vermilion eaves and jade steps, naturally pleasing the mind. Paragraphs: $ 0 4 9 12 15 21 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Quickly bow in three prostrations. 1. A monk asked, When the mind arises in the face of objects, what should one do? 2. The master said, 3. In worldly conditions, remembering the places one has been in the past, 4. How can I tell this to those who understand emptiness? 5. I wonder how to resolve this. 6. The master said: 7. It is the same as the precious one without action. 8. Alone, one stands outside of emptiness. 9. The question was: When the double-stacked feet were shown in the coffin, what was it? 10. The master said: 11. A hundred million. 12. At that time, doubts were dispelled. 13. Is it then to penetrate the monks' hall and enter the Buddha hall? 14. The master said: 15. How many people among humans and gods can know this? 16. The master said: 17. At that time, in the city of Kuśinagara, 18. on the bank of the Hiraṇyavatī River, 19. with the head pointing north and the face west, 20. the dragons and gods all gathered. 21. The sixteen kings, 22. the śrāmaṇeras and brahmins, the devas, nāgas, and spirits in the Ganges sands, 23. the five hundred strong men, 24. the myriad bhikṣus, 25. each offering their own offerings, 26. came to where the Tathāgata was. 27. There was only one assembly of Kāśyapa, 28. coming last. 29. Scattering flowers and burning incense, 30. circumambulating the golden coffin, 31. paying homage and wailing mournfully, 32. the mountains and forests turned white. 33. The great earth is vast and indistinct. 34. He bowed at the World-Honored One's feet. 35. At this time, 36. through the Tathagata's spiritual power, 37. the double-stacked feet were revealed in the coffin. 38. He ordered Kasyapa to pay respects and touch them. 39. The intention was to face the great assembly of humans and gods, Paragraphs: $ 0 1 6 9 13 16 35 # Having bound the two thumbs, one should turn the palms outward. 16. The eight fingers extended are the assembly of hoods, which is the commitment of summoning, inducting, binding, and controlling all nagas. 17. Then, having sealed oneself with the Dharma, Action, and Great Seal, and having consecrated oneself with the first vajra, 18. one should be empowered with the Vajraratna mudra, saying phu. 19. Having taken up the naga noose and the three-pointed vajra, one should take the empowerment of the lord and the empowerment of the name with phu itself, and one should worship with the karma mudra. 20. One should perform the invocation preceded by the homage with the four mudras to the Vajra of the Joy of Playful Display, and imagine the essence of the naga king Sesha or one's own essence, the first vajra. 21. In its center, one should meditate with daily practice until the signs are obtained, and recite. 22. Then, in the center of the mandala ground, 23. one should perform the yoga of the naga king Sesha in the same way, and meditate on the three samadhis as before. 24. Then, with the hood mudra and saying phu vajrottiṣṭha maṇḍalôtpādaya, 25. one should place the mandala in space. 26. Then, with the hood mudra and saying phu, 27. Having blessed oneself, one should bind the great seal and consecrate it. 28. Then, having worshipped in the manner explained, 29. at sunrise, 30. one should lay out the maṇḍala lines. 31. Then, one should draw the maṇḍala of the nāgas, together with the eight nāga clans, as before. 32. Then, having opened the door and worshipped the king of the nāgas together with his retinue, 33. having covered one’s face with a cloth, having recited the vajra-yakṣa mantra, 34. having gone before with the four seals, having generated the mind of awakening of great enlightenment, and having taken refuge in the Three, one should hold the original vajra at one’s heart with the outer vajra fist, 35. and having generated it in one’s heart in the same way, 36. One should consecrate oneself with the water of the vase that is located outside. 37. One should form the mudra of the threatening gesture with one's hand. 38. With that very [hand] one should take up the flower garland. 39. One should hold the noose of the nagas with one's left hand. Paragraphs: $ 0 3 8 12 17 22 31 34 #
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Please segment these sentences into coherent paragraphs: 0. When is the master? 1. I confess my sins to the king. 2. If you confess, you will be happy. 3. If you do not confess, you will not be converted. 4. Son of noble family, do you see that they have fallen? 5. I see what this man has said. 6. Again, he said, Do you still have vows? 7. Again, this is the vow. 8. The king took it, because it was very good. 9. They are the knowledge, the seeing, the mindfulness, the purification. 10. This is the third time. 11. How can you do this when you are engaged in the activities of others? 12. The term right binding refers to the fact that one binds the parts of the body that are not complete, such as the parts of killing, and the parts of the parts that are not complete, such as the parts of killing, and so on, together with the parts tha 13. I will again commit such acts. 14. Do not confess. 15. The cow is only born when she is bound. 16. In order to purify all karmic obscurations, one should continuously recite the Dharma of the Three Jewels and the Six-Gate Vehicle six times a day and six times a night. 17. The moral discipline that is introduced by explaining the opposite is respect. 18. The moral discipline of the vows is as follows. 19. The first is to respect the power of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the f 20. The discipline of the deceitful is discipline by means of the perfect application. 21. The nature of listening, reflection, and so forth, and the nature of giving, etc. , 22. How could it be? 23. I will respect you according to your ability. 24. Why? 25. The result is a variety of fruits. 26. This is the opposite of morality. 27. The moral discipline that engages with them is related. 28. I will give everything for my own sake. 29. Now, the conclusion is that there are two types of discipline. 30. This is what you should do. 31. The desire to be happy is the desire to be happy. 32. Therefore, one should strive for the two kinds of discipline. 33. The desire to be happy is to have the characteristics of the perfection of gods and humans. 34. What do you mean by the desire for liberation? 35. Why is it that the two kinds of discipline are the worst? 36. If it is not, then why should it be done by the desire to be happy? 37. The root of the sprout of anger is the root of the seed. 38. Where did you find the seed? 39. Where do you see the seed as the root of the sprout? Paragraphs: $ 0 4 8 11 16 18 22 29 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Because of that, 1. it is taught by “the very distinction of the wisdom hook.” 2. At that time, “O Vajra of Speech” and so on. 3. Similarly, the Bhagavān’s statement is “first” and so on. 4. Here, the five hooks and five meats, which are of the nature of the five clans, are renowned in the world. 5. The five lamps, which are of their nature, should be known as the hooks. 6. Therein, the lord of beings is the sun, which has seven horses. Its nature is the meat of the horse. 7. The second, “Tārā,” is the meat of the cow, which is of the nature of Amoghasiddhi. 8. The third, “is asserted to be great,” is the meat of humans, which is the nature of Vairocana. 9. The fourth, “is the great meat.” 10. Similarly, the fourth, “born from many,” is the meat of the elephant, which is the nature of Akṣobhya.🔽The fifth, “child,” is the meat of the dog, which is the nature of the principal. 11. This is the meaning of the syllables. 12. In terms of the hidden meaning, the lord of beings is semen. 13. The “liberation” is the nature of the wind, which falls above and below. 14. The “great” is Vairocana, the indestructible ha. 15. The “many” is Akshobhya, the life-force of the nature of consciousness, because it is applied to the stabilization of life. 16. The “child” is Ratnasambhava, who is like the seed of the non-falling jewel-vajra-channel. 17. “Those” and so forth are the five nectars, divided into the five families. 18. “Great wisdom” is the mirror-like wisdom and so forth. 19. The yogi/nī, based on such a practice, should satisfy all. 20. “After that, for the sake of sentient beings” and so forth, one should perform all offerings and so forth. 21. In the same way, one should satisfy all the deities by means of the inner nature.🔽Here it is said:🔽By one sound, etc. 22. Because the thirteenth vowel, Om, is entered, 23. the moon, the bodhicitta, is generated.🔽And that is said: 24. By the union of Alikali. 25. Because the exhalation and inhalation are grasped, it is said prior to the entry stage, and all the deities that are being explained should be satisfied. 26. Again, the application of the five ambrosias is taught. 27. “By igniting” and so forth. “By igniting” means that by the yoga of attraction, the life and downward winds meet in the navel cakra at the time of the equalizing of above and below. 28. Then a little smoke arises. 29. By that, one experiences a little of the appearance of gnosis. 30. Then, because of the full arrival, there is the blazing. 31. From the blazing, all the aggregates become warm. 32. Thus, when the nectar is complete, one should be satisfied by it. 33. Similarly, “crystal” means that because of the yoga of purification, all the natures and the channels are to be visualized like a crystal. 34. “By that” and so forth. By the yoga of the vajra-jewel, one should taste in the middle of the avadhūti. 35. The requisites and so forth. 36. The all requisites are the external food and drink, given according to the rules. 37. The remnant is the sacrificial cake given to all the spirits, such as the guardians of the directions and so forth. 38. Thus, the external mandala is twofold. 39. The second is the wheel of the lords of heroes and heroines, which is to be satisfied in time. Paragraphs: $ 0 4 11 17 21 26 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Remember the dangers in the womb: he should remember the dangers in the womb, i.e., the dangers in the belly, through the performance of improper actions for the sake of nourishing the fetus in the belly. 1. For it is said: “The dangers in the womb, bhikkhus, are a designation for greed” . Remember the dangers 2. The four noble truths : the four noble truths are the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the way leading to the cessation of suffering. 3. Recollect and bear in mind the four noble truths as they really are. 4. Having thus revealed the danger in sensual pleasures and in the round of rebirths by way of recollection, showing the various aspects of the matter, 5. now, in order to reveal that danger even more, she said, “When the Deathless is to be found,” etc. Therein, when the Deathless is to be found means when the Deathless, the true Dhamma, which has been brought to light by the Buddha out of compassion, 6. Now, in order to make the matter clearer, she said, “All those who are 7. The meaning is: more bitter than the pleasures of sensual desires. 8. Those who are inflamed: those sensual desires are inflamed with the defilements of lust and with the suffering of the result in the future. 9. They are great calamities. They are burning, seething, seething and boiling, and burning with eleven fires. 10. They are shaking and burning for those who are associated with them.🔽In the absence of enemies: in renunciation, which is free from enemies. 11. In the presence of: in the existing. 12. Having said “with many enemies,” in order to show those with many enemies, “the fire of kings” and so on are mentioned. And the fire of kings, the fire, thieves, 13. water, and enemies are mentioned as common to those very things. 14. In which there is killing and binding: in which sensual desires there is the defilement of killing and binding, etc., for the sake of sensual desires, and the binding of the hands and feet, etc. 15. the meaning is, it becomes. The words in regard to sensual desires, etc., make the meaning stated above clear. Herein, for means by reason of. 16. Because of sensual desires, because of the cause of sensual desires, these beings undergo and reach the suffering of killing, binding, and so on. 17. Therefore it is said, “without desire”: these sensual desires are non-existent, low, and coarse, is the meaning. Or the reading is “ahakāma” ; 18. the meaning is the same. For “a” is a term for the coarse, as in the passages, “The women of the world are called ‘a’ ,” etc. 19. They burn, they set fire to, is the meaning. A torch of straw is a torch made of straw. They burn, they set fire to, is the meaning. Those beings who do not let go of sensual desires but grasp them instead are burned, are set on fire, in the present 20. but sublime and supramundane, for the sake of the happiness of sensual pleasure, which is like the taste of honey, limited, and small. Do not swallow the hook, as did the foolish fish,🔽is the meaning. 21. like the fish called “the fat-guts” who swallowed a hook out of greed for food and so came to destruction. 22. Do not, after rejecting sense desires, come to remorse later on,🔽like a dog tied to a post with a leash. Just as a dog tied to a post with a leash is unable to go far but keeps running around right there, 23. so you are tied with the leash of craving for sense desires. 24. Now, if you want to, you can still control your senses in regard to sense desires. But the sense desires will surely🔽overcome you, 25. just as the dog is overcome by the leash. 26. And you will have immeasurable suffering. “Immeasurable” means “incalculable,” unable to be measured by saying “so much.” In the hells,🔽animals, and ghosts, 27. because of the many kinds of mental pain that occur in the mind. 28. You will experience: you will experience. Bound by lust for sensual desires: bound by sensual desires, not relinquishing them. 29. Relinquish the desires that are transient: the meaning is, relinquish, give up, the desires that are transient, impermanent.🔽Because they are seized by aging, death, and sickness, and because birth is everywhere,🔽since all kinds of birth, classed as 30. then, since there is the deathless Nibbāna, 31. what purpose do you have with sensual desires that are not freed from aging, etc.? 32. Having thus revealed the danger in sensual desires and in existence by showing the special qualities of Nibbāna, now, in order to reveal the special qualities of Nibbāna that have already arisen, he uttered the two stanzas beginning with “This deathl 33. and this alone is the deathless because of the absence of ageing in it and because of the absence of a cause for the ageing that has been obtained. This is the deathless. 34. The same method of explanation applies here too. This is the ageless-deathless. He speaks of both together by the word “this” in the sense of “that.”🔽The state : the state to be entered upon and to be developed because those who desire to be free fro 35. It is sorrowless because of the absence of sorrow due to the absence of causes for sorrow. It is unperplexing because of the absence of the state of perplexity due to the absence of the state of doubt.🔽It is unconfined because of the absence of the c 36. and of fear of the round. It is without fever because of the absence of the fever of suffering and of the fever of defilement. 37. He speaks of all this in terms of the great Nibbāna, which is deathless. For that appears to them as though it were present before their very eyes, being established by the method of the tradition. 38. He said “this” as if pointing out to them. 39. This is not unknown to many who are immortal: this deathless state, Nibbāna, is not unknown to many who are immortal, to the infinite, immeasurable Buddhas and so on, Paragraphs: $ 0 2 4 10 14 19 24 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. At that time, the evil demon king Pāpīyān came to the assembly and said: 1. World-Honored One! 2. If the teachings are spoken for the sake of the hearers, I will not have a single hair stand on end. 3. Now, the World-Honored One expounds such bodhisattva path teachings, sealed by the bodhisattvas, upheld by the Tathāgatas, and the refuge of all beings. 4. Speaking such teachings, I am now deeply worried, and I now know that I will be born and age. 5. I pray that the World-Honored Buddha will hold my hand and never again expound such a sūtra of great merit and virtue, lest we be deeply afflicted by worry. 6. The Buddha told Pāpīyān: 7. Do not be sorrowful. There are many beings in your realm who do not believe in this sūtra. Few beings are able to believe and accept it. 8. Pāpīyān, you should know that those sentient beings who have faith in the profound Dharma are as few as the amount of soil one can carry off with fingernails, while those who do not have faith are as numerous as the rest of the great earth. 9. Pāpīyān! 10. Those who do not have faith are all under your control, therefore, Pāpīyān, you should give rise to joy. 11. Pāpīyān! 12. The realm of sentient beings is immeasurable and boundless. 13. When this Dharma was being spoken, immeasurable sentient beings generated the resolve for unsurpassed true enlightenment, 92,000 bodhisattvas attained the forbearance of the birthlessness of dharmas, 84,000 sentient beings became free from defilement 14. At that time, this trichiliocosm shook in six ways, a great light universally illuminated, heavenly rains fell, hundreds of thousands of musical instruments sounded without being played, and hundreds of thousands of myriads of koṭīs of nayutas of god 15. We now see the Dharma wheel turning again in Jambudvīpa. 16. The sentient beings benefited by the World-Honored One's turning of the wheel of the true Dharma in the country of Vārāṇasī; 17. The sentient beings benefited by this sūtra being taught are even more exceptional. 18. Those sentient beings who uphold this sūtra will soon turn the wheel of the Dharma. 19. At that time, Maitreya Bodhisattva, Heavenly Crown Bodhisattva, and the Venerable Ānanda said: 20. World-Honored One! 21. What should this sūtra be called? 22. How should it be upheld? 23. The Buddha said: 24. Good men! 25. This sūtra is called 'The Questions of the King of Mahādruma Kiṃnaras' and is also called 'The Chapter on the Proclamation of the Inconceivable Dharma.' 26. Uphold it thus. 27. Here is the corrected and aligned text: 28. The Sutra of the Questions of the King of the Kinnaras of the Great Tree, Scroll 4 Paragraphs: $ 0 6 9 19 23 28 #
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Please segment these sentences into coherent paragraphs: 0. The meaning is Vajra-siddha, the Buddha. 1. He accomplished all his intentions. 2. It is pure by nature, and it is pure by nature. 3. Homage to Vajrasattva! Praise! 4. Then, before the praise, ring the bell and pour a little water into a pitcher or a pitcher. Place a vajra on top of it and place it on top of the pot. 5. To make the water of the mandala, I and my disciples drank ten small drops of water from the vase. The water of the mandala was the vase of all karma, including the trumpet, which was placed in the northern part of the mandalas northern gate. 6. The first is to place it there for the sake of the first. 7. The other is the same. 8. Each day, three times a day, you should make offerings to the pot, and so on. 9. To draw the mandala closer, first place the vase of the victorious ones or the vase of all karma at the center of the eight-petaled mandala with white particles and so forth. 10. On the eastern petals, place the thread in a container. 11. In the south is Vajra. 12. I will ring the bell in the north. 13. On the western and frontier petals were the five-colored vessels. 14. Is it a mantra that floats in the water of the vase? 15. The ritual of the vase is to place the vase in the upper part of the vase, and to say oṃ āḥ, and then to throw the vase into the lower part of the vase. 16. Then he anointed the earth with the earth of the mandala and the earth of the mandala with the fragrance of the incense, and spread the flowers on the ground. 17. Then, in the west, you will find five nectar-like substances that are good for the five sense organs. You will then use them as a garland for the five sense organs. You will also make them a garland for the four-sided deities and for the gods. 18. Then, with the light rays of the seed of your heart, you will attract the maṇḍala of the deities, such as the principal deity of the wheel, and place them in the navels. Then you will make offerings, praises, and ambrosia, such as the first offering 19. He kneels on his knees and plays the hookah on one end of the crown of his tongue. 20. He held the incense bowl with his hands wide open and played the bell with his hands wide open. 21. His name is Mahāgarbha. 22. Homage to the king of wisdom and mantra! 23. Because they love their disciples, And they serve you. 24. The essence of compassion is your protector. 25. This mandala is to be written down. 26. Blessed One, I am respectful. 27. It is appropriate to give them. 28. He gives the benefit of the wheel to beings. 29. I have asked the Buddha to give me his advice. 30. The Bodhisattvas, the fruition-dwelling, the secret mantra deities, the world-ruler deities, and the nāgas. 31. He is the perfectly enlightened abode of sentient beings, And his eyes are the vajra, and his speech is the glorious one. 32. Those who are happy with the teachings. 33. Please forgive me. 34. My name is Vajrakara. 35. The mandala of the great and the great is the mandala of the female. 36. To purify beings. 37. If you ask him what he has, he will say, I have no money. 38. I am now a student. 39. Who is the one who thinks, I love you? Paragraphs: $ 0 3 4 9 14 16 18 21 25 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. rays issue from the limbs of the Blessed One, therefore he is called Aṅgīrasa. Shining in the sky like the sun: 1. shining in the sky like the sun that illuminates the four great continents surrounded by two thousand islands. 2. Seeing Aṅgīrasa: he says this referring either to himself or to the great multitude. 3. . Commentary on the Mahāsupina Sutta 4. . In the sixth sutta, mahāsupina means great dreams because they are to be seen by great men and because they are the signs of great things. 5. Pāturahesunti pākaṭā ahesuṃ. There, one who sees a dream, by four reasons 6. He sees it either by way of disturbance of elements or by way of what has been experienced before or by way of the influence of a deity or by way of a premonition. 7. Herein, one who sees a dream by way of disturbance of elements sees it by the application of a condition that causes disturbance of the elements, bile, etc.🔽And when he sees it, he sees various kinds of dreams, such as falling from a mountain, going 8. One who sees by way of what has been experienced before sees an object that has been experienced before.🔽One who sees by way of the influence of a deity sees various kinds of objects brought by deities, whether they wish him well or not, for his harm 9. And he sees these objects by the power of those deities. 10. One who sees by way of a premonition sees objects that are about to arise through merit or demerit. 11. He sees a dream that is a presage of good or bad fortune, like the Bodhisatta’s mother’s dream.🔽He sees a dream that is a sign of the acquisition of a son, like the King of Kosala’s dream of the sixteen things. 12. He sees a dream that is a presage of the future, like the Blessed One, the Bodhisatta, saw the five great dreams. 13. Herein, a dream that is experienced owing to disturbance of the elements and owing to previous experience is not true.🔽A dream that is seen owing to the influence of a deity is either true or not true. For deities who are angry and want to destroy so 14. But a dream that is a presage is entirely true. 15. And there is also a difference in dreams due to the difference in the combination of the four primary elements. 16. But this fourfold dream is seen only by trainers and ordinary men, because they have not abandoned perversion. 17. But those in higher training do not see it, because they have not abandoned the perversions. But what is it that one sees in a dream? Is it one who is asleep that sees it, or one who is awake, or one who is neither asleep nor awake? 18. What is the point here? If it is one who is asleep that sees it, then there is a contradiction with the Abhidhamma. 19. For one sleeps with the life-continuum consciousness, and that is not associated with greed, etc., or with the object of material form, etc., that is seen in a dream.🔽But the kinds of consciousness that occur in one who sees a dream are of the kinds 20. For what one sees when awake one sees with the mind that is the condition for the act of seeing.🔽And there is no such thing as an offence not committed by one who commits it with the mind that is the condition for the act of seeing.🔽But there is no o 21. If it is one who is neither asleep nor awake that sees it, then it is not seen.🔽And if that is so, then the non-existence of dreams follows? It does not follow. 22. Why not? Because it is said: “The dream is a state of mind That is accompanied by sloth and torpor” . 23. for this is said: “Sire, one who is overcome by monkey-sleep sees a dream.” 24. Overcome by monkey-sleep: endowed with monkey-sleep. For just as a monkey’s sleep is quickly turned round, 25. so too the kind of sleep that is quickly turned round because it is interrupted again and again by profitable and unprofitable and indeterminate consciousness, and in the occurrence of which there is a repeated emerging from the life-continuum, is ca 26. But in the course of existence it gives results when assisted by other profitable and unprofitable kinds of consciousness. And although it gives results, 27. But because of the absence of a suitable object, the volition of the dream is not productive.🔽And that dream does not agree with what was seen during the day 28. either in the first watch, or in the middle watch, or in the last watch of the night. But when the night is well advanced 29. and the sun has risen and the food eaten the night before has been properly digested and strength has been restored to the body, 30. then the dream agrees with what was seen. One who dreams a pleasing dream obtains what is pleasing, and one who dreams an unpleasing dream obtains what is unpleasing. 31. But these five great dreams are not dreamed by ordinary people in the world, nor by great kings, nor by wheel-turning monarchs, 32. nor by chief disciples, nor by paccekabuddhas, nor by fully enlightened Buddhas. 33. But when did our Bodhisatta dream these dreams? ‘Tomorrow I shall become Buddha’—on the fourteenth day of the moon, 34. and saw them at the time of the moon’s rising. They also say that he saw them at the time of the moon’s setting.🔽Having seen these dreams, 35. he rose up, sat down on the couch, and thought: “If I had seen these dreams in the city of Kapilavatthu, I would have told my father, the great king. If my mother had been alive, I would have told her. But there is no one here to whom I can tell them 36. went to the Bodhi Tree, sat down at the foot of the Bodhi Tree, and after gradually 37. residing in the Jetavana Monastery, he called the monks and began this teaching in order to explain the five great dreams that he had seen at the time of his becoming a Buddha. 38. it was a bed of glory. It was laid out: 39. but it was not laid out only in water; Paragraphs: $ 0 3 4 6 13 17 21 24 28 31 33 37 #
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Please segment these sentences into coherent paragraphs: 0. The following is the explanation. 1. The view is that of the true view without any error. 2. The Tathāgata spoke of the correct view. 3. Śāriputra, replied the king. 4. It is not wrong to have a correct view of anything. 5. Again, this is not the pure view. 6. Śāriputra, replied the king. 7. They speak of themselves, of sentient beings, of living beings, of persons, of permanence, and of cessation. 8. They are wrong. 9. Śāriputra, replied the king. 10. The Tathāgata? 11. The tathāgatas are the hearers. 12. It is not a self. 13. They do not speak of sentient beings. 14. It is not a life-force. 15. It is not a person. 16. They do not always speak. 17. It is not the case that they are not taught to be extinct. 18. This is the correct view of the tathāgatas and the tathāgatas. 19. It is only a correct view, a correct view, and a correct view. 20. The child is a human being. 21. Why? 22. Śāriputra, replied the king. 23. The child is a human being. 24. Some people have no right view. 25. Otherwise, those who have the patience to follow suit 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 o 26. Although there is a part of the correct view, it is seen as it is. 27. It is not. 28. Śāriputra, replied the king. 29. This is a correct view and a wrong view. 30. The true view is the result of seeing. 31. The third is the correct view. 32. The worldly people are generosity. 33. The wealth of the world is increased. 34. Śāriputra, replied the king. 35. This is how you deceive. 36. They move in cyclic existence. 37. What is the nature of ignorance? 38. The Tathagata is a Brahmin. 39. This is the first of the four lines. Paragraphs: $ 0 3 6 9 22 28 34 #
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Please segment these sentences into coherent paragraphs: 0. They follow the Dharma of no self, no sentient being, no soul, and no person. 1. Do not accept the extreme. 2. Do not hold it close. 3. It is not apprehended. 4. Since the extremes are not apprehended, the center cannot be seen. 5. The center of the mind is the mind that focuses on the mind without limit. 6. How could it exist? 7. What is the end of that? 8. They are the entrance to phenomena without extremes or centres. 9. Since the expanse of phenomena is without a limit and a center, it is the teaching of phenomena that have limits and no center. 10. The attainment of enlightenment through having taken these teachings is called the unequaled vision of the tathāgatas liberating wisdom. 11. It is not there. 12. By practicing the meditative stabilization of the empowerment and by being skilled in the sphere of infinite pervading, one sees the wisdom of that liberation, which is the perfect union of the limitless and uninterrupted expanse of phenomena. 13. To those who are taught the real and the unreal, it is as vast as space, and it is inconceivable and spontaneously present. 14. The teaching of the knowledge that is taken from past, future, and present is the demonstration that the ripened is not wasted. 15. It is the knowledge of the faculties of all sentient beings and the stages of diligence. 16. The teachings on the world of the various realms and universes are without doubt the most important. 17. She teaches and engages in the inexhaustible knowledge of many things and of many things. 18. He explained the various types of webs of directions to those who had been taught the knowledge of the path to all beings, and he prophesied the aggregates. 19. It is the display of the inconceivable state of the conceptual thought of the Dharma to those who are taught the meditative absorption, liberation, concentration, and meditative absorption, and to those who are taught the afflictions, purification, a 20. To those who have been taught the knowledge of the mindfulness of the past in many ways, it is the knowledge of the death, life, and birth of all beings, the ultimate, intermediate, and the beginning, free from attachment and obscuration. 21. He taught the divine eye consciousness that is free from obstacles and obscurations, and he taught the prophecies that are thoroughly trained in all aspects. 22. To those who are taught the knowledge of the exhaustion of all defilements, it is to teach the knowledge of the elimination of all the limitations of habitual tendencies, and to those who are taught the knowledge of fearlessness it is to teach the co 23. To those who have been taught the power of great compassion and knowledge, the deeds of the Buddha are complete. 24. It is the indication of the uninterrupted equality of the same application and the absence of different actions in the cutting. 25. To those who teach the Dharma in a particular way, it is the spontaneously present wisdom that shows the miraculous powers. 26. In order to bring all beings to maturity and to subdue them, the inexhaustible Dharma teaches the domain of wisdom, the wheel of existence, the profound, the diverse, the vast, the wisdom, the wisdom, the wisdom, the wisdom, the wisdom, the wisdom, t 27. It is the wisdom of means, power, and miracles. 28. This is uncommon to all the śrāvakas and pratyekabuddhas. 29. This, my daughter, is the twelfth unmixed Dharma of the Thus-Gone One. 30. Girls, she said. 31. Bodhisattvas who practice the bodhisattva way do not act with pride, because they do what they do with wisdom. 32. The body of wisdom is the agent of this. 33. The following is the explanation. 34. They do not commit any acts of deceit, mischief, or misconduct. 35. They are free from attachment and hatred. 36. By practicing pure conduct constantly and by engaging in physical activities, they are in accord with awakening. 37. They do not harm themselves or others. 38. They are attached to the great compassion that accords with the cause of the perfection and are constantly dedicated to the welfare of sentient beings. 39. This is the function of the body. Paragraphs: $ 0 8 14 20 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Having made effort in the prior approximation, 1. one should generate delight and meditate on the wheel 2. in the sky, together with the retinue of the assembly in the sky. 3. One should perform the ritual actions with the formation of the hands. 4. On the fingers endowed with the five seed syllables, 5. the small and index fingers are crossed. 6. This is the accomplishment of the maṇḍala. 7. Through the yoga of the gathering of all, 8. the five, the one, the six, and the three 9. are generated from the wheel, the secret mantra. 10. Through the union with the guru, 11. one should praise the equality of all. 12. Amazing! This union of the assembly of limbs 13. arises from the three. 14. Thus, the array is clear in the sky. 15. Seeing it like a direct perception of the senses, 16. one should make offerings with joy and praise with songs. 17. One should make offerings with faith and rejoice. 18. Confessing, supplicating, prostrating, and so forth, 19. all the ten branches are included. 20. When one has become suitable, 21. one should praise with verses and songs. 22. The deities, being pleased, 23. should be imagined as praising with sweet words. 24. In the manner of kindness, one should praise in return: 25. The self-arisen mind of enlightenment 26. is the Bhagavān Buddha, 27. the supreme syllable of great meaning. 28. I bow to you, the supreme vajra, the bestower of supreme gifts. 29. The Buddha Vairocana 30. is the mind of delusion, dispelling delusion. 31. The lord of the ten stages, the protector, 32. I bow to you, the vajra passion. 33. Vajra-maker of fear, you are feared. 34. Six faces, six eyes, six arms, 35. Fanged, with a hundred faces, you tame all. 36. Displaying the play of the buddhas, I bow to you. 37. The true selflessness, suchness, 38. The supreme leader of the proponents of emptiness, 39. Bearing the thirty-two marks, Paragraphs: $ 0 3 7 10 14 20 25 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. What are the four? 1. The characteristic of arising, the characteristic of aging, the characteristic of sickness, and the characteristic of cessation. 2. By these four characteristics, the childish, ordinary person, up to the stream-enterer, are greatly afflicted. 3. But if one contemplates one-pointedly, then even encountering those four aspects, afflictions will not arise. 4. Therefore, by the condition of contemplation, one will approach great parinirvāṇa. 5. Moreover, son of noble family, 6. all wholesome dharmas are not attained by others without contemplation. 7. Why is that? 8. Even if someone listens to the Dharma one-pointedly for immeasurable, countless, infinite eons, 9. if they contemplate, they will never attain unsurpassed, perfect, complete awakening. 10. Therefore, by the condition of mental attention, one approaches great parinirvāṇa. 11. Moreover, son of noble family, 12. if there are sentient beings who trust in the Buddha, Dharma, and Saṅgha without wavering or changing, and who respect and venerate them, 13. it should be known that by the condition of mental attention focused one-pointedly, all afflictions are severed. 14. Therefore, by the condition of mental attention, one approaches great parinirvāṇa. 15. How do bodhisattvas meditate in accordance with the Dharma? 16. Son of noble family, 17. abandoning all non-virtuous dharmas 18. and practicing virtuous dharmas is called the bodhisattvas' meditation in accordance with the Dharma. 19. “What is meditation in accordance with the Dharma? 20. It is seeing all dharmas as empty, 21. without objective referent, 22. impermanent, 23. unhappy, 24. without self, 25. and impure. 26. Because of seeing in this way, even if one’s body and life are lost, one’s moral discipline and vows are not destroyed. This is called the bodhisattva’s meditation in accordance with the Dharma. 27. “Moreover, what is meditation in accordance with the Dharma? 28. Meditation is of two kinds: correct and incorrect. 29. Incorrect meditation is not knowing the characteristics of nirvāṇa, buddha-nature, the Tathāgata, the Dharma, the Saṅgha, reality, and space. This is called incorrect meditation. 30. “Correct” means knowing these. 31. “What is the characteristic of nirvana?” 32. The characteristic of nirvana is eightfold. 33. What are the eight? 34. It is the characteristic of extinction, the characteristic of virtue, the characteristic of truth, the characteristic of reality, the characteristic of permanence, the characteristic of happiness, the characteristic of self, and the characteristic of 35. This is nirvana. 36. Moreover, there are eight things. 37. What are the eight? 38. impermanence,🔽suffering,🔽selflessness,🔽and impurity. 39. Moreover, there are six kinds of characteristics. Paragraphs: $ 0 5 11 15 19 27 31 39 #
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Please segment these sentences into coherent paragraphs: 0. Because words are like space, they will not be hurt again; because their bodies are like space, they will not be beaten again; because their minds are like space, they will not be hurt again; because their minds are like space, they will not be angry 1. Son of a good family. 2. Bodhisattvas patience is like space when they possess these four qualities. 3. Son of a good family. 4. The patience of bodhisattvas is eightfold, as pure as space. 5. What are the eight? 6. The following is the explanation. 7. The sky is not the same as the sky. 8. It is pure patience, free from attachment to all sentient beings, and it is free from attachment to space. 9. The pure patience is not attached to gain or fame. 10. The first is the union of the two. 11. The patience of the minds of all sentient beings is pure, and space is pure. 12. They are not despised or corrupted. 13. The exhaustion of body and mind purifies the patience that is without deterioration. 14. They have abandoned all sexual misconduct. 15. The patience that is free from sleep is pure, and the space is pure. 16. It is without any thought or focus. 17. The patience that is free from thoughts and concepts is pure, and space is pure. 18. It is not produced. 19. The patience that has not yet arisen is perfectly pure, and space is pure. 20. It pervades all forms and formless things. 21. The patience that is filled with love is perfectly pure. 22. These eight are the eight. 23. The patience of bodhisattvas is as pure as space. 24. The patience of bodhisattvas who have a firm conception of the Dharma is the eightfold. 25. What are the eight? 26. It is not that the acceptance of emptiness is a blind view, that the acceptance of signlessness is not a removal of signlessness, and that the acceptance of wishlessness is not a lack of wishlessness for enlightenment. 27. The patient is not to be confused. 28. It is not because of the conditioned, nor because of the conditioned, nor because of the conditioned, nor because of the conditioned, nor because of the conditioned, nor because of the conditioned, nor because of the conditioned, nor because of the c 29. The patience of sentient beings is not the patience of things, nor is the patience of things, in fact, the patience of time. 30. Son of a good family. 31. These eight are the eight. 32. The patience of bodhisattvas is the patience of those who have a firm conviction in the Dharma. 33. Patience is the wisdom of the mind. 34. I am patient with them. 35. The one who is the most compassionate is the one who is the most compassionate. 36. Patience is the acceptance of the self. 37. This is not the same as the space. 38. I will bear with them. 39. The one who is the most compassionate is the one who is the most compassionate. Paragraphs: $ 0 3 7 10 15 19 23 30 33 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha said: 1. Take a measure of sesame seeds from the state of Kosala, 2. twenty bushels in total, 3. piled high without gaps. 4. Suppose there is a man 5. who, every hundred years, takes one sesame seed. 6. In this way, after a hundred years, 7. he takes another seed and throws it elsewhere. 8. When all twenty bushels of sesame seeds have been thrown away, 9. I say that is the duration of their lifespan. 10. It is still not exhausted. 11. Just roughly counting with this number, 12. It is called the lifespan of one Avīci Hell. 13. Twenty lifespans of Avīci Hell, 14. Is one lifespan of the Niraya Hell. 15. Twenty lifespans of the Niraya Hell, 16. Is one lifespan of the Aṭaṭa Hell. 17. Twenty lifespans of the Aṭaṭa Hell, 18. Is one lifespan of the Huhuva Hell. 19. Twenty lifespans of the Huhuva Hell, 20. Is one lifespan of the Ahaha Hell. 21. Twenty lifespans of the Ahaha Hell, 22. Is one lifespan of the Utpala Hell. 23. Twenty lifespans of the Utpala Hell is one lifespan of the Kumuda Hell. 24. Twenty lifespans of the Kumuda Hell, 25. Is one lifespan of the Pundarika Hell. 26. Twenty lifespans of the Pundarika Hell, 27. Is one lifespan of the Paduma Hell. 28. Twenty lifespans of the Paduma Hell, 29. Is one intermediate kalpa. 30. Like the fire in the world. 31. Not as hot as the fire in the hells. 32. If you take a small stone and put it in the fire in the world, 33. It will not be consumed by evening. 34. If you take a large stone and put it in the fire in the hells, it will be consumed. 35. It is also like a person who does evil, 36. Dies in the hells, 37. For many thousands of years that person does not die. 38. It is also like a large python, dragon, and so on. 39. If they eat sand and stones, they will be consumed. Paragraphs: $ 0 4 13 30 35 #
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Please segment these sentences into coherent paragraphs: 0. one characteristic, because all language is absent; 1. no characteristics, because their essential characteristics are originally empty. 2. Good man! 3. When I thus understand all Tathāgatas, I clearly understand, accomplish, and increase the bodhisattva liberation door of universal access through the bliss of tranquil meditation, contemplate and observe, and firmly adorn. Without giving rise to any 4. Cessation of all mental activity, gathering in all beings, with the power of wisdom and courage, joyfully cultivating the second meditation. 5. Contemplating the intrinsic nature of all beings, disenchanted with birth and death, cultivating the third meditation. 6. Completely able to extinguish all the suffering and distress of all beings, cultivating the fourth meditation. 7. Increasing and fulfilling all wisdom vows, giving rise to the ocean of all samādhis, entering the liberation ocean gateway of all bodhisattvas, playing with all spiritual powers, accomplishing all transformations, with pure wisdom universally enterin 8. Good man! 9. When I cultivated this liberation, I accomplished sentient beings through various skillful means. 10. Namely: 11. For sentient beings who are heedless in the home life, I caused them to give rise to thoughts of impurity, thoughts of disgust, thoughts of fatigue, thoughts of oppression, thoughts of bondage, thoughts of rākṣasas, thoughts of impermanence, thoughts 12. I myself did not give rise to attachment to the five desires, and I also encouraged sentient beings not to be attached to sensual pleasures, but to abide only in the joy of the Dharma and leave the home life to enter the non-home life. 13. If there are sentient beings dwelling in solitude, I will stop all evil sounds for them. In the quiet night, I will expound the profound Dharma for them, provide conditions for them to follow the right path, open the door of renunciation, show them t 14. Furthermore, good man! 15. When I cultivate liberation, I cause sentient beings to not give rise to non-dharmic greed, not give rise to wrong discrimination, and not commit evil karma. 16. If they have already done so, I cause them all to cease. 17. If there are good dharmas that have not yet arisen, practices of the perfections that have not yet been cultivated, the quest for omniscience that has not yet been undertaken, great kindness and compassion that have not yet been aroused, and karmic a 18. If they have already arisen, I cause them to increase and flourish. 19. I give such causes and conditions in accordance with the Way, and even cause them to accomplish omniscience. 20. Good man! 21. I only attain this bodhisattva's liberation of universal walking in the bliss of tranquil meditation. 22. As for the bodhisattva-mahāsattvas, they are fully endowed with Samantabhadra's practices and vows, comprehend the boundless Dharma realm, are always able to increase all wholesome roots, illuminate all the Tathāgata's ten powers, abide in all the Ta 23. How could I know and speak of their practices and merits? 24. Good man! 25. Not far from here, to the right of the site of enlightenment, there is a night goddess named 26. Joyful Eyes Observing Sentient Beings. 27. You should go ask her: 28. How do bodhisattvas learn the bodhisattva practices and cultivate the bodhisattva path? 29. At that time, the night goddess Universal Virtuous Pure Light, wanting to restate the meaning of this liberation, spoke a verse for the youth Sudhana, saying: 30. If one has a mind of faith and understanding, one will see all the buddhas of the three times; 31. The eyes of such a person are pure and can enter the ocean of buddhas. 32. You should observe the body of the buddhas, adorned with the marks of purity; 33. In a single thought, with the power of spiritual penetrations, they fill the Dharma realm. 34. The Tathagata Vairocana, at the site of enlightenment, attained perfect enlightenment; 35. In all Dharma realms, he turned the pure Dharma wheel. 36. The Tathagata knows the nature of dharmas to be quiescent extinction, without duality; 37. With a body adorned by the marks of purity, he universally manifests to all worlds. 38. The Buddha's body is inconceivable, filling the Dharma realm, 39. Universally manifesting in all lands, all can see it. Paragraphs: $ 0 2 8 14 20 24 29 36 #
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Please segment these sentences into coherent paragraphs: 0. In Devīkoṭa, Vajraratna and Caṇḍī. 1. They are green. 2. In Saurāṣṭra, Hayagrīva and Surāpāṇī.🔽They are pale yellow. 3. In Sūvarṇadvīpa, Ākāśagarbha and Cakravarmiṇī; 4. they are yellow. 5. In Nagara, Heruka and Prakampiṇī; 6. they are green. 7. In Sindhu, Padmanartṛīśvara and Mahābalā; 8. they are pale yellow.🔽In Maru, Vairocana and Cakravartī; 9. they are yellow. 10. In Kulutā, Vajrasattva and Mahāvīryā; 11. they are green.🔽Or else, one should distribute the colors 12. as one wishes, according to body, speech, and mind. 13. The gates are to be done🔽in the order of the left.🔽In the east, Kākāsyā; 14. in the north, Ulūkāsyā; 15. in the west, Śvagrā; 16. and in the south, Śūkarāsyā, blue, green, red, and yellow. 17. In the fire direction, red Yamadūti.🔽In the northeast, blue Yamadūta. 18. In the wind direction, Yamadamṣṭrī is smoke-colored or the color of a rain cloud. 19. In the northeast, Yamamathanī is white or pale yellow. 20. The heroes such as Kapālaspṛṣṭaka and the heroines such as Pracaṇḍā are similar, with one face, 21. four arms, 22. and right leg extended.🔽They wear garlands of skulls, 23. are clad in tiger skins, 24. wear the five symbolic ornaments, 25. and embrace the goddesses. 26. They are naked, adorned with garlands of heads,🔽and have three eyes. 27. They are adorned with forehead ornaments of garlands of skulls, 28. embrace their consorts with vajra and bell, 29. and are in union with the equality of nonduality. 30. Squeezing the breasts of the goddesses,🔽holding a skull and khaṭvāṅga, 31. holding a ḍamaru, 32. or, by dividing into three families, holding the root sign, 33. all wearing the garments of the directions, 34. the goddesses with loose hair, fierce, 35. the goddesses with faces of a crow and so on, 36. with loose hair, wearing the garments of the directions, 37. standing in the posture of right leg extended, 38. with three eyes, their faces distorted,🔽with head ornaments of strings of skulls, 39. adorned with garlands of heads, Paragraphs: $ 0 8 13 17 20 30 #
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Please segment these sentences into coherent paragraphs: 0. The first level is like a fire, with its path leading to it. 1. The fire burned the wood that obscures the three kinds of omniscience. 2. The perfection of generosity is the son of a treasure. 3. They are the cause of all beings. 4. It is like a jewel that comes from the perfection of morality. 5. This is because it is the source of all the precious qualities. 6. The perfection of patience is like a great ocean. 7. It is because it does not cause any harm that is incompatible with it. 8. The perfection of diligence is like a vajra. 9. It is not to be confused by the wishes of the believer. 10. It is like a smooth mountain because it has the perfection of concentration. 11. They are not distracted by the distraction of the mind. 12. The perfection of wisdom is like medicine. 13. It is the cure for the diseases of the afflictions and the obscurations of the consciousnesses. 14. The perfection of method is like a spiritual teacher. 15. They do not give up on the welfare of sentient beings at all times. 16. The perfection of prayer is like a wish-granting jewel. 17. The result is the same as the request. 18. It is like the sun, endowed with the perfection of power. 19. This is because it ripenes the seeds of discipline. 20. It is like the sound of a beautiful song, with the perfection of wisdom. 21. The teacher who brings the disciples to the path. 22. He was like a great king because he had perfect knowledge. 23. It is by practicing the welfare of sentient beings without hindrance. 24. It is like a treasure, with a collection of merit and wisdom. 25. The accumulation of merit and wisdom. 26. It is because it is a place. 27. The Dharma that leads to enlightenment is like a great path. 28. All noble beings are the tathāgatas and their followers. 29. It is like a horse ridden by a man who is endowed with compassion and wisdom. 30. They will not fall into the extremes of cyclic existence and nirvana, and will not remain in nirvana, but will be able to go to the state of bliss. 31. It is like a river of the mantra, with its essence and its individual knowledge. 32. They are not distracted by the things they hear and do not hear. 33. The gift of the Dharma is like a musical instrument. 34. And to those who wish to be liberated, he proclaims the cause of liberation. 35. It is like a river flowing along the path of a single vehicle. 36. They are not divided, but they are concerned with the welfare of others. 37. The body of the Dharma is like a cloud. 38. When he saw the true welfare of sentient beings in the land of Joy, he caused a rain of nectar to fall. 39. The first stage of the action is the three correctly included. Paragraphs: $ 0 3 6 10 13 16 20 24 27 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. the spell of the knowledge of the aspects of the knowledge of the aspects of the knowledge of all aspects.🔽“And why?🔽Because, Lord, this perfection of wisdom is the spell that eliminates all misfortune, 1. the spell that brings about all welfare,🔽the spell that brings about all the roots of virtue,🔽the spell that brings about the perfection of all the roots of virtue,🔽the spell that brings about the perfection of the perfection of giving,🔽the spell tha 2. the spell that brings about the perfection of the perfection of the knowledge of the aspects of the knowledge of the aspects of the knowledge of all aspects.🔽“And why?🔽Because, Lord, this perfection of wisdom is the spell that eliminates all misfortu 3. When he had thus spoken, the Lord said to Śatakratu, head of the gods:🔽 4. The Blessed One replied to Śakra, Lord of the Gods, “Kauśika,🔽it is so, 5. it is just as you have said. 6. Kauśika, 7. it is like this: 8. this perfection of wisdom is the great knowledge mantra. 9. Kauśika, 10. it is like this: 11. this perfection of wisdom is the unsurpassed knowledge mantra. 12. Kauśika, 13. it is like this: this perfection of wisdom is the knowledge mantra that is equal to the unequaled. 14. And why is that? 15. Kauśika, 16. In this way, it is by relying on this perfection of wisdom that all those tathāgatas, worthy ones, perfectly complete buddhas in the worlds of the ten directions who have passed away, who are present, and who are yet to come have fully awakened,🔽will 17. and are fully awakening to unsurpassed, perfect, complete awakening.🔽Kauśika, 18. it is by relying on this very perfection of wisdom 19. that the ten wholesome actions, the four concentrations, the four immeasurables, the four formless absorptions, all the perfections, all the emptinesses, 20. the thirty-seven aspects of enlightenment, the ten powers, the four forms of fearlessness, the four forms of correct knowledge, and the eighteen distinct qualities of the buddhas are present in the world. 21. The gateways to liberation, the expanse of reality, the finality of existence, suchness, unaltered suchness, the authentic limit, the abiding nature of things, and the flawlessness of things are present in the world. 22. The five eyes, the six forms of heightened awareness, the fruition of entering the stream, the fruition of being tied to one more rebirth, the fruition of no longer being subject to rebirth, 23. the state of a worthy one, the state of a solitary buddha, the state of a bodhisattva, and the knowledge of all aspects would exist in the world, Kauśika. 24. And, Kauśika, it is on account of the bodhisattva that the ten wholesome actions exist in the world, up to the knowledge of all aspects exists in the world, and the tathāgatas, worthy ones, perfectly complete buddhas exist in the world. 25. Kauśika, 26. it is like this: 27. all the herbs and the hosts of stars exist on account of the orb of the moon. 28. Kauśika, 29. In the same way, the moon-like bodhisattvas are the basis for the path of the ten virtuous actions, virtuous conduct, correct conduct, the perfections, all the emptinesses, 30. the thirty-seven dharmas on the side of awakening, and the concentrations of emptiness, 31. signlessness, and aspirationlessness. 32. They are also the basis for the planets and stars of all the learners, nonlearners, śrāvakas, and pratyekabuddhas. 33. They are also the basis for the knowledge of all things. 34. They are also the basis for the tathāgatas. 35. When the lord buddhas do not fully awaken to unsurpassed, perfect, complete awakening in the world, 36. When the Tathāgatas do not appear, 37. those bodhisattva great beings teach the worldly and transcendent dharmas to sentient beings. 38. Why is that? 39. Because the vehicle of the gods, the vehicle of humans, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle all emerge from the bodhisattvas. Paragraphs: $ 0 3 14 25 35 #
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Please segment these sentences into coherent paragraphs: 0. one who possesses meditation should recite the mantra. 1. Om tare tuttare ture amuka im me vacanam karthayah hum phat. 2. By five thousand [recitations], she will come. 3. Having bound her neck with a noose, pierced her with an iron hook, and bound her feet with an utpala, 4. having summoned the victim, one should enjoy her in the form of a servant girl, imagining her under one's feet. 5. Then, the application to others is: 6. Having enchanted the Dhīḥ mantra of Tārā seven times, one should anoint one's own two eyes and enter into the presence of the king. He and his court will honor one as a guru and will be completely subjugated. 7. Then, the application to others: having enchanted the Dhīḥ mantra of Tārā one hundred and eight times, one should grind the head of a two-headed snake into red cow butter, make a wick with Arka cotton, light it, and collect the eye medicine. 8. One should please the eye medicine, the Vajra Sun, and the Vajra Dharma, and fumigate with Uḍupatra. 9. Having anointed one's eyes with the eye medicine together with the ashes, whoever is seen with the vajra eye will have their lotus Nāṭyeśvara drip. 10. If it does not happen like this, I, Tārā, have certainly deceived the Blessed Buddha. 11. Then, the application to others: Having enchanted seven times with the Tārā dhāraṇī the intestinal worm, together with Vajradharma, 12. one should give it. 13. One should not abandon this supreme application, which is the performance of the action. 14. One will enjoy it like one’s own wife. 15. One should apply it to others: Having taken the tongue of a young child who died a natural death, enchanted it seven times with the Tārā dhāraṇī, and made it together with bhrṅgarāja and costus root, one should make a bindu on the forehead. Whoever o 16. Then, the application to others is that one should anoint one's body with the great urine, and together with the meditation, one should recite the Tara mantra one hundred thousand times. 17. At the end of the recitation, one should make a paste with rice flour, and one should gather that paste and give it to whomever, and they will be under one's power for as long as one lives. 18. Then, the application to others is that at the time of the moon's eclipse, one should recite the Tara mantra and perform the familiarization. 19. From that, one should grind the conch powder with the arisen Lokeśvara. 20. One should give that to whomever, and they will follow for as long as one lives. 21. Moreover, the application is that one should recite the Tara mantra on the fruit of the madana tree one hundred and eight times. 22. If one anoints the genitals of a woman with the fruit of the vajra horse-nech together with the ashes, she will be under one’s control. 23. Moreover, there is another application: 24. “Oṃ tāre tuttāre ture, liberate the bonds of so-and-so, svāhā.” 25. With this mantra, one writes the name of the person to be liberated in the middle on an arka leaf, and buries it in a crow’s nest. 26. They will be liberated from bondage. 27. The sādhana of Vajratārā is complete. Paragraphs: $ 0 5 11 16 18 21 23 27 #
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Please segment these sentences into coherent paragraphs: 0. In the Western Regions, there is this copper mountain. 1. In the past, when Kāśyapa Buddha personally visited this mountain, he empowered it and made a prediction, saying: 2. In the future, 3. when Kāśyapa Buddha appears in the world, 4. the people under his teachings will mine this copper to make images. 5. Those who pay homage and make offerings to it 6. will obtain immeasurable merits and virtues. 7. The test method is as follows: 8. Place a genuine solid seed nearby. 9. Then suck it up. 10. Or touch it, and it will stick. 11. It is only because of the resonance of the same qi. The sound of lei is pronounced as quan and means to release. 12. According to the celestial and earthly wheels, there are two types. 13. The first is the example of the lineage of the Dalai Lama of the Tsang region. 14. The head of the character faces inward. 15. This is the style. 16. The celestial wheel should be placed above. 17. And the earthly wheel below. 18. This is the principle of the path of respect and humility. 19. The second is the example of the lineage of the Panchen Buddha of the U region. 20. The head of the character faces outward. 21. And the earthly wheel should be placed above. 22. The celestial wheel below. 23. This accords with the meaning of the Qian and Kun hexagrams. 24. Both styles can be used. 25. Because the mechanism is in the direction of the head of the character, it is said. 26. The above general system of use. 27. If the cavity of the womb-born statue is very large. 28. Then it is better to attach the Great Treasure Vast Palace Secret Total Retention Breath Box and so on. 29. All auspicious mantras. 30. Exhausting one's strength to place them is even better. 31. The mantras used in the treasury. 32. Or in Sanskrit. 33. Or in Chinese. 34. All should be written horizontally. 35. Fit as much as possible within a single line. 36. The rest of the lines should be written with other spells. 37. Or in front of the original spell. 38. Go around and start again. 39. It is not acceptable to hold a single spell. Paragraphs: $ 0 7 12 19 27 31 #
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Please segment these sentences into coherent paragraphs: 0. If the good and the defiled are turned around, why are there fewer good mental activities than defiled ones? 1. Because the good are superior and the defiled are inferior, and a few good mental activities can overcome many defiled ones. 2. Also, the principle of understanding is comprehensive and many of the good mental activities are said to be the same in substance, while the deluded emotions are specific and many in number according to their characteristics. Therefore you should not 3. Of these eleven mental activities, three are conventionally existent, namely, non-negligence, serenity, and nonmalice, as explained above. 4. The remaining eight are really existent, because their characteristics and functions are distinct. 5. There is an interpretation that eleven are found in all good minds, because the four—diligence, the three roots, faith, and so on—are found in all good mental activities. 6. The other seven are not found in all good minds, because when one is seeking and investigating principles and events, one does not yet have certainty and therefore no faith. 7. Shame and conscience are of the same species and are not found together, because one is the support of the other. 8. When one is severing passions by means of the worldly path, there is tranquility. 9. When one is on the pure path, there is equanimity and vigilance. 10. When one is compassionate toward sentient beings, there is no harmfulness. 11. The Yogācārabhūmi Śāstra says that the eleven good mental activities are found in six states. 12. In the state of determination, there is faith. 13. In the state of cessation of defilement, there is conscience and sense of shame, because one is concerned with oneself and others. 14. In the state of good dharmas, there is vigor and the three roots.🔽In the state of the worldly path, there is tranquility. 15. In the state of the supramundane path, there is equanimity and vigilance. 16. In the state of embracing sentient beings, there is no harmfulness. 17. There is an interpretation by Sthiramati that this explanation is not correct, because if the mind is not yet determined in its investigation of things and principles, and faith has not yet arisen, then it should not be good, because, like a defiled 18. Shame and compunction are different in nature, but they are the same in that they support the same objects. They are both found in all good minds, as has been said previously. 19. If serenity does not occur in the transworldly path, then the factors of enlightenment would not be pure. 20. If noncovetousness and nonmalice do not occur in the worldly path, then it would not be tranquil, because it would not restrain evil and cultivate the good, and it would not subdue agitation and negligence. 21. Since good minds in the realm of form are associated with four dharmas, then, like the transworldly path, they must have noncovetousness and nonmalice. 22. When good minds occur, they do not harm others, because they are opposed to dharmas that harm others and are associated with nonmalice. 23. The treatise says that eleven are found in the six states of mind, but this is said with reference to their predominance in the various states. Therefore the above interpretation is definitely incorrect. 24. It should be said that of the eleven dharmas such as faith, ten are found in all good minds, but serenity is not found in all of them. 25. It is necessary to be in a state of concentration in order to have serenity, because the body and mind are regulated and refreshed. It is absent in other states. 26. The Viniścayasaṃgraha says that the ten good mental activities are found in both concentrated and nonconcentrated states of mind, but in concentrated states of mind, serenity is added. 27. There is an interpretation that the state of added effort of the path of insight is also called a state of concentration, because there is a slight sense of regulation and refreshment. 28. Consequently, serenity also exists in the realm of desire. If it did not, it would contradict the Yogācārabhūmi, which says that eleven mental activities, such as faith, are found in all states of mind. 29. According to another interpretation, serenity exists only in states of concentration, because it is a result of the nourishment of concentration and is a sense of regulation and refreshment. 30. The treatise says that the mind and mental activities of the realm of desire are not called states of concentration because they lack serenity. 31. When it is said that all states of mind have eleven activities, it means that they are found in the three states of mind that are associated with applied and sustained thought. 32. These eleven have already been discussed above. The seventh and eighth consciousnesses are present or absent according to the stage of spiritual development. The sixth consciousness has all eleven in a state of concentration, but if it is not a state 33. There is an interpretation that the five consciousnesses have only ten kinds, because they are by nature distracted and unstable and lack tranquility. 34. According to another interpretation, the five consciousnesses also have tranquility, because those that are good and attracted by samādhi are also tranquil and relaxed, and because the knowledge of achieving the task must be accompanied by tranquilit 35. What is the feeling associated with these eleven good mental activities? 36. Fifteen are associated with the five feelings, but the first two feelings, sorrow and suffering, are excluded, because they are feelings of oppression and are not tranquil and relaxed. 37. These eleven are associated with the five dharmas that are found in all classes, because they are not contradictory to them. They are also associated with the five dharmas found in specific classes, because they are not contradictory to them. They ar 38. Eleven are found only in the good class, and tranquility is not found in the realm of desire. The others are found in the three realms. All are of three kinds, i.e., acquired by training, etc., and are not eliminated by the path of insight. 39. The Yogācārabhūmi Śāstra says that the first six, i.e., faith, etc., are eliminated only by the path of cultivation and not by the path of insight. Other topics are to be investigated according to the same principles. Paragraphs: $ 0 3 11 18 24 29 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Illuminating the three kinds of three as provisional, namely the three capacities, the three teachings, and the three people. 1. The three without principle are also the conventional truth. 2. The commentator says: 3. This is not so. 4. If the four unities are only the conventional truth, then the meaning of the One Vehicle is limited. 5. Within the One Vehicle, whether it be the realm or wisdom, the conventional or the true, they all enter the One Vehicle. How can you only take the conventional truth? 6. Question: 7. Since the vehicle is the myriad practices, the realm is not the vehicle. 8. Answer: 9. The Twelve Gates Treatise first briefly explains the Great Vehicle, and then says, The profound meaning of the Great Vehicle is called emptiness. 10. If one penetrates emptiness, then one possesses the myriad practices. 11. If so, emptiness is the root of the vehicle. Why not take it as the vehicle? 12. What is explained now is that in the One Vehicle, whether it be the realm, wisdom, emptiness, or existence, they all belong to the One Vehicle. The Three Vehicles are also like this. 13. Relying on the sutra to examine it, it is not the same as the old explanations. 14. Next, discuss the two wisdoms of emptiness and existence. 15. Some people say: 16. The illumination of emptiness has two realms. It is called true wisdom because it is real and not false. Observing emptiness without realizing it and being known as skillful means is called skillful means. 17. Question: 18. From which text does this come? 19. Answer: 20. The Large Sutra says, The bodhisattva does not become attached to emptiness, therefore he does not realize emptiness. This means knowing that not realizing emptiness is skillful means. 21. It also says, The bodhisattva, by the power of skillful means, accepts the five desires for the sake of sentient beings, yet is not tainted by them. 22. Therefore, we know that engaging in existence without attachment is also skillful means. 23. Question: 24. If the two illuminations are true and the two skills are expedient, then the two illuminations should not have two skills, and the two skills should not have two illuminations. 25. Answer: 26. The two illuminations and two skills have no separate substance. Although illuminating, they are skillful, so they are called skillful means. Although skillful, they illuminate, so they are called true. 27. As the Treatise on the Great Perfection of Wisdom Sutra says in the one hundredth chapter, It is like gold, which is a wonderful thing. The thing is not separate from gold, and gold is not separate from the thing. 28. But the meaning of wonderful things is like skillful means, and the meaning of completeness is like true wisdom. 29. Question: 30. Originally, the two truths as objects give rise to the two wisdoms. Now, illuminating the two objects as true wisdom means that the two truths as objects should both give rise to true wisdom, right? 31. Answer: 32. It is exactly like this. 33. The two truths give rise to the meaning of skillful illumination, which is called true wisdom, and give rise to the meaning of illuminating skillfulness, which is called skillful means. 34. Question: 35. Have there been such explanations in the past? 36. Answer: 37. In his commentary on the Chapter on Inquiring about Illness, Master Kumārajīva said, Contemplating emptiness without realizing it, and engaging in existence without attachment, are all called skillful means. 38. This is similar to this meaning. 39. Some people say: Paragraphs: $ 0 2 6 8 15 18 20 23 25 29 32 34 36 39 #
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Please segment these sentences into coherent paragraphs: 0. Anāthapiṇḍada was on his way to worship the stūpa. 1. When he saw the monk, he said, 2. “Noble one, you have gone forth in the well-taught doctrine and discipline. 3. Why are you doing something improper?”🔽The monk replied, 4. “Venerable, 5. don’t you see that it is almost time for the midday meal? 6. What is improper about this?” 7. Anāthapiṇḍada said, 8. “Why don’t you come to my house? 9. What is your name?” 10. “My name is Anāthapiṇḍada.” 11. “I have heard in this and that sūtra that there is a householder named Anāthapiṇḍada, 12. but I do not know you, nor do I know your house.” 13. The householder Anāthapiṇḍada thought, 14. “This monk 15. has come from far away and does not know the area.🔽No doubt he does not know me 16. or my house. 17. What should I do in this situation?” He asked the Blessed One, 18. “I will build rest houses at intervals between Śrāvastī and the Jetavana.” 19. He went to the Blessed One, bowed his head at the Blessed One’s feet, and sat to one side. 20. When he had sat to one side, the householder Anāthapiṇḍada said to the Blessed One, 21. “When a visiting monk who does not know the area is begging for alms, 22. As the time for the midday meal approached, he prepared a meal in the presence of the Buddha. 23. The faithless criticized the noble ones, saying, “This is a limb of the brahmin caste.” 24. “If the Blessed One permits it, 25. I will build rest houses at intervals between Śrāvastī and the Jeta Grove. 26. Whoever arrives at mealtime will be able to enjoy alms.” 27. The Blessed One said, 28. “Householder, I permit it. Build them.” 29. He built rest houses at intervals between Śrāvastī and the Jeta Grove. Whomever arrived at mealtime would be able to enjoy alms there. 30. Other monks were suffering from a lack of water. The householder Anāthapiṇḍada had a well dug there and filled it with the three hot things and the three fruits. 31. That water 32. became of perfect taste. 33. When the assembly of people heard that this was famous throughout the world, they came. 34. The monks stopped them, and those who lived in Śrāvastī said, 35. “Noble ones, we have served you with all the necessities. 36. Why do you stop the water that is common to the whole world?” 37. The monks asked the Blessed One about it, and the Blessed One said, 38. “Do not stop it.” 39. When the nuns asked the monks for water, the monks did not give it to them. Paragraphs: $ 0 3 13 17 21 30 34 39 #
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Please segment these sentences into coherent paragraphs: 0. Thus, one should recite with meaning. 1. Then, at the southern gate, facing south, 2. “O son, you also should take up your position. 3. In the family of the appearance of that, 4. the heroes and goddesses are born. 5. Adorned with the form of Heruka, 6. the person who is born 7. will attain the supreme stage. 8. The purity of the pledge of gnosis 9. is given to you by me.🔽You should not speak of it 10. to people who have not seen the maṇḍala. 11. If you do speak, then at that time, son, 12. you will violate your pledge. 13. Place the vajra on their head, ring the bell, and say:🔽“This is your pledge vajra. If you tell anyone this method, it will split your head asunder.” 14. Have them listen and hold the vajra to their heart: 15. “Today, glorious Vārāhī 16. truly abides in your heart. 17. If you tell anyone this method, 18. Immediately split open and enter. 19. Having given this command, 20. with the nameless and the thumb, hold the water of the conch in the manner of a bird's beak. 21. This is your hell water. 22. If you transgress your word, it will burn you. 23. If you keep your word, you will receive🔽the vajra nectar water.🔽Drink the five elixirs with the verse and mantra: 24. Oṃ drink the water of five amṛtas tha tha hūṃ🔽From today onward, I am your glorious Vajravārāhī. Strive in whatever I tell you to do. 25. You should not disparage me. 26. If you die without having abandoned your faults, you will fall into hell. 27. Then, the disciples who are facing the maṇḍala are asked, “What appearances do you see in your eyes?” 28. They say:🔽“I see white, yellow, red, and black appearances.” 29. Having understood that they are endowed with the fortune of the sequence of the earth, and so on, of pacifying, increasing, controlling, and destroying, 30. one should make them circle the maṇḍala three times to the left, holding the vajra with the left hand, reciting the mantra of all activities, and perform the consecration of the truth: 31. “In this maṇḍala of mine,🔽this disciple is truly admitted; 32. whatever the family of the deities,🔽may his merit be just so.” 33. This is the rite of admitting the disciple. 34. The garland that was previously held is blessed by the syllable hūṃ. The flower that is not old and is light is taken from that and given to the disciple’s cupped palms.🔽At that time, the disciple imagines that the flower is clear with the three syll 35. The guru, having blessed it in that way, with respect, imagines that the disciple is in front of the principal of the mandala together with the mandala. 36. Having mentally entered that mandala,🔽one should recite:🔽oṃ tiṣṭha vajra dṛḍho me bhava śaśva te sādhaya sarva siddhiṃ ca me prayaccha hūṃ ha ha ha ha hoḥ 37. aḥ khaṃ vīra hūṃ pratyācalā kuśeśaya nathā hoḥ 38. Saying that, one should cover the eyes, etc., and cast the flower on the head. 39. Following the fall of the flower within the five lines, one should indicate the family. Paragraphs: $ 0 9 13 15 20 23 27 30 34 36 39 #
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Please segment these sentences into coherent paragraphs: 0. He is deceived by the semblance of a cause, and with his mind perverted by the crookedness of his greed he does not accept the advice of the wise, he does not go by the advice of the wise. Therefore it is said that “like a disease curable with diffic 1. And just as the presence or absence of equality between faith and understanding is respectively the cause for the presence or absence of welfare, 2. so too the presence or absence of equality between concentration and energy is the cause for the presence or absence of welfare. The absence of equality is the cause for the presence of unwelfare. The presence of equality is the cause for the presenc 3. Laziness overcomes him, and he does not reach absorption.🔽This is the intention. So too with “agitation overcomes him.” 4. The two: the pair, faith and understanding, 5. and the pair, concentration and energy. Should be made equal: should be made even. 6. “One whose meditation subject is concentration”: one whose meditation subject is serenity. “In that case”: if that is so, then faith is strong. 7. The meaning is: mindfulness is strong. “Confident”: without thinking, “How can there be attainment of jhāna by mere attention with ‘earth, earth,’” he is confident, he has faith, thinking, “Surely the method stated by the Fully Enlightened One succee 8. Since concentration is strong in one whose meditation subject is concentration, strength in understanding is also required. That is why he says “and also in equanimity,” the meaning is: by means of balance. 9. “Absorption”: mundane absorption. For he speaks with doubt, saying, “There is.” Supramundane absorption is not intended here. 10. but they are intended as equal. As it is said: “He develops serenity and insight yoked evenly” . 11. If he intends the equality of faith and understanding and of concentration and energy, how does he intend mindfulness?🔽He intends mindfulness to be strong in all cases.🔽In all cases means in the five faculties beginning with concentration which are o 12. Taking the side of restlessness, he said “faith, energy, and understanding.” Otherwise🔽excitement would have to be included. For it is said: “With concentration on the side of indolence” , 13. but not “with tranquillity, concentration, and equanimity” . 14. Mindfulness is sati. He is employed in all the king’s business, thus he is sabbakamiko . 15. For the reason for which he is intended in all cases, he says in the commentary: 16. He is employed in all cases, thus he is sabbakamiko . He is to be sought in all cases by all the factors of enlightenment on the side of slackness and restlessness, thus he is sabbatthika . 17. and all-purpose is all-purpose. Mind is profitable consciousness. For that is the mindfulness’s resort, its refuge, 18. for the attainment of what has not been attained and the realization of what has not been realized. Hence it is said, “It is manifested as protection” , and so on. 19. Whose understanding is not yet keen in the classification of the aggregates, etc.: whose understanding is not yet firmly grounded in the aggregates, sense bases, etc., even by much learning. 20. For much learning leads to knowledge consisting in what is heard. One who possesses tender insight is called “wise in a general way” because he is established in knowledge consisting in what is seen. 21. Therefore it is said, “who is devoted to wise people” .🔽Because of the profundity of the states of knowledge, he has grasped the profundity of the knowledge that defines them. Therefore it is said, “in the deep aggregates, etc., in the deep way of kn 22. The way of knowledge is the penetration of that knowable by means of the classification of the aggregates, etc., 23. “The reviewing of it” is said in the words “The reviewing of the analysis by deep knowledge.” 24. Just as one who has reached the state of abundance of mindfulness is an Arahant, so too one who has reached the state of abundance of understanding is an Arahant. That is why it is said that “the completion of the development is with the Arahant path 25. The same method applies to energy, etc., 26. The “divine messengers” mentioned in the Devadūta Sutta, etc., are the first to do so, because they are mentioned first in the texts, which say: “The divine messengers are the first to do so.” 27. The “carts and conveyances” mentioned in the texts are the first to do so, because they are mentioned first in the texts, which say: “The carts and conveyances are the first to do so.” 28. “One birth-interval” is said with reference to a being who is reborn only among the petas, or with reference to some petas and some animals. 29. and so too longevity is said to be like that. For the nāga king Kāla was a seer of the four Buddhas. 30. Thus “seers of the benefits” are those who are possessed of energy.🔽The “path of progress” is the way leading to Nibbāna together with its prior stage. 31. The Noble Path together with insight is a succession of seven kinds of purification. 32. For that is called the “path of progress” since it is the way that should be gone by for escape from the round.🔽“One who is devoted to strengthening the body” is one who is intent on nourishing the body. 33. “The alms” are the alms of the country. 34. “The honoring of the alms” is the making of the alms given by the donors fruitful by one’s own correct practice.🔽“Taking out” is taking out from the bowl and the bag. 35. “Having heard the sound” of the alms-resort. 36. They say that he heard it by means of the divine ear-element, which is purified and surpasses the human, while standing at the door of the leaf hut.🔽The three kinds of success are: success in the human state, 37. success in the divine state, and success in nibbāna. 38. “While he was making his meal”: while he was making his meal with the joy that arose at the conclusion of his reflection, thinking, “Without difficulty I have crossed over the suffering of the round.”🔽“He avoided from afar those who are lazy”: those 39. and then indulge in the pleasures of sleep, etc., and who talk like animals. Paragraphs: $ 0 4 6 11 15 19 26 29 32 36 #
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Please segment these sentences into coherent paragraphs: 0. There are four kinds of obstacles: the obstacle of not seeing, the obstacle of the one who is indicated, the obstacle of what is set aside, and the obstacle of enjoyment. 1. The obstacle of not seeing is absent in the Blessed One, but the other three are present. The obstacle of the one who is indicated is absent in the Blessed One’s mother and father, but the other three are present. The obstacle of what is set aside is 2. The absence of four obstacles is the reason why the Blessed One’s conception was not subject to obstacles: the absence of the obstacles of not seeing, of the one who is indicated, of what is set aside, and of enjoyment.🔽There are four kinds of solar 3. There are seven sets of four: the four kinds of persons, the four kinds of persons who should not be given hospitality, the four kinds of persons who should be given hospitality, the four kinds of persons who are worthy of a shrine, the four kinds of 4. 5. The five unequalled qualities of the Dispensation are proclaimed, namely, its greatness of ground, its complete and utter purity, its non-association with evil, its difficulty of penetration, and its protection by the observance of the many kinds 5. Are the five qualities of food present in Nibbāna? They are, namely, its being unmixed, unmoving, hard to climb into, growing from a seed, and its freedom from love and hate. 6. And it should be accepted with the five qualities, namely, with the word ‘good’, with the taste, with the teacher’s lineage, with the meaning, and with the form of the intention, and with the superiority of the knowledge. So the two sets of five have 7. The general, the priest, the treasurer, the city official, the commander of the forces, and the adviser,🔽These six ministers are reckoned. The Buddha is declared the chief of those at Rajagaha. 8. The verse spoken by the god who was formerly the student of the Elder Assagutta was repeated by the Elder Nagasena. 9. “The six kinds of people who see dreams are the windy type, the bilious type, the phlegmatic type, the type who dream by the influence of deities, the type who dream by the influence of past action, and the type who dream by the influence of omens” . 10. “The seven kinds of deliverance of consciousness are the consciousness of an ordinary person, the consciousness of a stream-enterer, the consciousness of a once-returner, the consciousness of a non-returner, the consciousness of an arahant, the consc 11. “The seven teachers who give advice are Nārada, Dhammantarāyaṇa, Aṅgīrasa, Kapila, Kaṇḍaragissa, Atthaka, and Pubbakaccāyana” . 12. “By hunger, by thirst, by a snake, by poison, 13. By fire, by water, by a sword, one dies there out of season” .🔽“These seven kinds of people are called those who die out of season” . 14. “The eight grounds for making an accusation are: one who is not a regular monk accuses a regular monk; a regular monk accuses one who is not a regular monk; one who is not a regular monk accuses one who is not a regular monk; a regular monk accuses a 15. “One who is lustful, one who is hateful, one who is confused, one who is conceited, one who is covetous, one who is violent, one who is a king, one who is a murderer: these are destroyers of themselves.” This is the “Section on Destroyers of Themselv 16. his understanding is clarified.” This is the “Section on Clarifying Understanding.” 17. “Time, place, island, family, mother’s name, life-span, month, renunciation.” This is the “Section on the Bodhisatta’s Observations” . 18. “The path of the future, the market, the coming, the day, the bank, the army, 19. The future, and what is wholesome: these are the eight things to be observed.” 20. This is the “Section on the Future Observations.” 21. “The merchant, the elephant-driver, the carter, the overseer, 22. The physician, the bridge, the monk, and the sprout of the Jina: 23. These are the eight people to be observed in the future.” 24. This is the “Section on Observations.” 25. “One who is lustful, one who is hateful, one who is confused, one who is conceited, one who is covetous, one who is violent, one who is a king, one who is a murderer: these eight were taught by Nāgasena.” This is the “Section on Murderers.” 26. ‘With wind, bile, phlegm, or a combination of the three, or with a sudden illness, or out of season’—this is called the Eight Causes of Untimely Death.🔽‘He should not be one who needs to be advised about lust, nor about hatred, nor about delusion, 27. nor about anger, nor about contempt, nor about deceit, nor about fraud, nor about obstinacy, nor about domineering. He should not be one who needs to be advised about being difficult to correct. 28. He should not be one who needs to be advised about being difficult to speak to. He should not be one who needs to be advised about being difficult to get along with. He should not be one who needs to be advised about being jealous, nor about stingine 29. He should not be one who needs to be advised about being a bad guardian of his gains. He should not be one who needs to be advised about being a bad guardian of his property. He should not be one who needs to be advised about being a bad guardian of 30. He should not be one who needs to be advised about being a bad guardian of his body. He should not be one who needs to be advised about being a bad guardian of his speech. He should not be one who needs to be advised about being a bad guardian of his 31. The two sets of nine are called the nine kinds of persons who are intent on the successive stages of the Dhamma, and the nine kinds of persons who are intent on the successive cessations. 32. The one who is happy in the Community, the one who is afflicted, the one who is the lord of the Dhamma,🔽The one who shares, the one who is as he should be, the one who increases the Conqueror’s race, 33. The one who is foremost in right view, the one who does not praise another, 34. The one who is well guarded, the one who delights in unity, 35. The one who does not go beyond the wheel, the one who has gone to the Buddha for refuge, 36. These are the ten qualities of an adherent taught by Nāgasena. 37. This is called the tenfold qualities of an adherent. 38. The Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, the Siddhā, the Sarasvatī, the Vetravati, the Vitathā, and the Adabhāgā—this is called the tenfold river. 39. Cold, hot, hunger, thirst, excrement, urine, sloth, torpor, old age, and sickness—this is called the tenfold bodily state. Paragraphs: $ 0 3 7 10 14 17 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. How could there be ignorance that is not afflicted? How could there be the three afflictions for the śrāvakas and pratyekabuddhas? 1. The afflictions themselves are the cause of the afflictions. 2. Not because they are not afflicted. 3. A. It is not. 4. What is it? 5. This is called the conquest of darkness. 6. It is because it is the right time. 7. What is the meaning of the word this way? 8. The Buddhas Dharma. 9. The Buddhas Dharma is power, fearlessness, and so forth. 10. Since these are beyond the realm of non-all-knowing cognition, they do not involve the cognition of others other than the omniscient. 11. Therefore, the ten kinds of consciousness are the strength of the Buddha alone. 12. It is not to be said that it is the power of others. 13. What power can I use to stop this? 14. This is the reason why it is said: 15. In other ways, he will not be superior to the śrāvakas and pratyekabuddhas. 16. The scriptures also say: 17. Śāriputra, do you know the tathāgatas collection of ethics, the collection of meditative absorption, the collection of wisdom, the collection of liberation, and the collection of seeing the knowledge of liberation? 18. No, Blessed One, replied the beggar. 19. Therefore, it is understood that no other cognition is included in the buddha phenomena than the buddha. 20. Therefore, it is understood that the śrāvakas and so forth have the knowledge of the Buddhas Dharma, which is not afflicted. 21. The land called The Middle Ages is the land of the gods of the world, the land of the gods of the world, the land of the gods of the world, the land of the gods of the world, the land of the gods of the world, the land of the gods of the world, the l 22. The arhats, the monks, and the monks, 23. They see the three emptinesses and the innumerable. 24. The text says: For the worlds of the past, the knowledge of the śrāvakas and pratyekabuddhas has not been introduced. 25. The son of the noble Maudgalyāyana will not see the spirits of the noble ones of the karmic winds, and the Blessed One will miraculously gather them and place them in the presence of the elder. 26. The eon of the ultimate is the eon of the past and the eon of the future. 27. They are also the only ones who have the knowledge of these. 28. The Blessed One said, The Buddha has given me the power to do this. 29. I will give you the key to my freedom. 30. Even the smallest seed is the smallest seed. 31. The gold that is the source of weapons and stones. 32. He saw that the butter was like a butterfly. 33. This is the first of the three. 34. The Blessed One has appointed the man who is to be ordained by the son of Śāriputra. 35. The term first refers to the long-term knowledge. 36. That is why. 37. The tail of the bird is one-pointed. 38. All causes are not omniscient cognitions. 39. This is the power of omniscience. Paragraphs: $ 0 7 13 16 21 24 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The king said, I am the king of the gods. 1. He was a great man, and he was a great man. 2. I have a son, a son, a son, a daughter, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, a son, 3. The Buddha said, Trasana, you are a great man. 4. The king said, I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I have a son, and I 5. The first is the Pretaviśa, the second is the Vinaya, the second is the Sakaryavatara. 6. The first is the yaksha a-ap-sam-ra-bin-a-sha-karya-yap-ta. 7. Ha ha! 8. The arrow is the arrow. 9. Mara, mara, mara! 10. The Buddha said, Nasha, ya, ya! 11. Sarvabhikṣanabhiniyana sarvabhikṣanabhiniyana sarvabhikṣanabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana sarvabhiniyana s 12. Sarvaśatruṃ sambhavināśaṃkarayapatti 13. The name of the king was Naila or Vardharbhavajra. 14. The first group was frightened by this and began to speak in vain. 15. Amo, the teacher is blessed. 16. A The power of mantra is great. 17. The great eighteen-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight-eight 18. The great delusion is that the samsara is in equipoise. 19. The three worlds are subdued by the tantra. 20. This is the fourth chapter on the discipline of the earth. 21. Then, the three worlds of the unwanted and the three worlds of the other worlds, having made offerings and praises to the Blessed One Vajradhara, will be buried in their own places. 22. Then Vajradhara said to the bodhisattva Vajradhara, This is what all the buddhas of this past life have said. Listen! 23. Go away! 24. The three worlds are subdued by the tantra. 25. This is the fifth chapter of the Compendium of Abhidharma. 26. The mind of the three worlds is complete. 27. The Indian leader was Dhayapampacara and the monk Ratnabhadra was the translator of the great treatises. Paragraphs: $ 0 3 5 7 13 15 18 22 25 #
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Please segment these sentences into coherent paragraphs: 0. and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the st 1. and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the st 2. and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the st 3. and the state of being pierced by the needles was the sign. and the state of being pierced by the needles was the sign.🔽and the state of being pierced by the needles was the sign. and the state of being pierced by 4. ‘At the end of the process-of-consciousness’: at the end of the process-consciousness of those who die in the sense-desire becoming and are reborn in the sense-desire becoming, whether it be the end of the impulsions or the end of the registration. 5. But the meaning is the end of the process-consciousness of those who die in the sense-desire becoming and are reborn in the fine-material becoming, the end of the impulsions only. 6. This is the meaning stated in the commentary too, where it is said: ‘Immediately next to the pure impulsions that have arisen making that as object, the death consciousness arises in one who dies in the sense-desire becoming and is reborn in the sens 7. But in the Vibhāvinī-Tikā it is said:🔽‘Herein, the registrations of those who die in the sense-desire becoming and are reborn there have that as object, and the impulsions of the rest have that as object’ . This is stated in the Dhammānusāriṇī. 8. That is not good. 9. For when it is stated in the commentary in full, what is the point of a Dhammānusāriṇī that is not full?🔽‘In the life-continuum’: 10. The meaning is: at the end of the life-continuum. If, after the two kinds of death consciousness, there is materiality of the five-constituent kind in the fourfold existence, 11. and a mind-cum-materiality continuum in the three-constituent kind, and if there is a remainder of two consciousnesses and a life-span,🔽then it is said that there is an end of the life-continuum. 12. And here there is the possibility of a life-continuum of the opposite kind to that of the rebirth-linking consciousness, that is to say, of grief in the case of one whose rebirth-linking is joy. And when that is possible, then the possibility of anot 13. When that has ceased: when that has ceased, at the end of the ceased state of that.🔽But there are those who say that there is something called an intermediate existence between death and rebirth-linking, 14. in which a being who has arisen there is able to go to the place he is to go to in an instant as if possessing the divine eye or supernormal power. 15. And they say that some beings who have died here and are reborn there, after coming to the meeting of parents, etc., remain for seven days or more than seven days. 16. and they take it as a rule. In order to prohibit that, the following is stated. With a basis, in the five doors. 17. Without a basis, only in the four doors. As is proper means in accordance with the proper of a formation of the profitable or of the unprofitable.🔽The underlying tendency to ignorance and the underlying tendency to craving are the root cause and the 18. This is the meaning. As long as it is not the stage of obsession, it is proper in the sense of not being incompatible with the continuity of consciousness, whether profitable or indeterminate.🔽Or it is called a “tendency” because it “lies down” follo 19. because it is accompanied by the underlying tendency to craving that has the underlying tendency to ignorance as its root. 20. But when it is stated thus, it is more correct. For ignorance is the root of craving too, since craving occurs in regard to an object that is obscured by it as having a self-nature of beauty, etc., 21. and craving occurs instigating this or that formation by way of being a co-operating condition, thus it is a powerful, proximate, and intimate companion to the formation. 22. And here, in the case of the unwholesome kamma-formations, ignorance is a proximate cause of the kamma-formations that are conascent with it, or of the kamma-resultant formations that are conascent with it, or of the conascent signs of the kamma-form 23. That is why in the Commentary too it is said, ‘Because craving and ignorance have not been abandoned’ . 24. By the word ‘formations’ is meant the formation of volition by the formation of kamma that generates rebirth-linking. 25. Or it is also the aggregate of states consisting of the contact associated with that, and so on. For that too generates rebirth-linking by being a decisive-support condition. 26. Or alternatively, by the word ‘formations’ is meant the formation of volition associated with the death consciousness and the death impulsions. 27. Or it is also the aggregate of states consisting of the contact associated with that, and so on. For both these are formations in the sense of driving in the field of kamma, and so🔽they generate rebirth-linking. That is why in the Commentary it is sa 28. And in the Root Commentary it is said, ‘Associated formations: volition associated with the death consciousness and the death impulsions. Or all the states associated with the death consciousness are formations in the sense of forming, and they are a 29. and so on. But by the whole statement it is ignorance, action, etc., that are not yet abandoned, which🔽conceal the danger in becoming itself, and so too craving for form, etc., which directs the continuity of consciousness🔽to that, and the formations 30. and so on. But by the whole statement he shows that it is ignorance, kamma, and so on, that are not yet abandoned by the noble path that conceal the danger in becoming, and that it is craving for form, etc., that leads the continuity of consciousness 31. “Is seized upon by what is associated with it”: is surrounded and seized upon by the states associated with it, that is, by contact, etc.🔽“By what is conascent with it”: by the states of mentality-materiality. 32. “By what is based upon it”: by what has it as its support.🔽“By what is prior to it”: by what is antecedent to it. 33. By these two phrases he shows that the consciousness element is of very great potency, 34. just as in the world when a man of great potency is born, the people who are his retinue and his relations are of great potency too. 35. and the palaces, mansions, trees, etc., which are the objects of his enjoyment, are born together with him. This is how it should be understood. 36. By the rebirth-linking in the next becoming: by the rebirth-linking in the next becoming that is next to the cessation of the becoming in which the kamma that produces the rebirth-linking was performed.🔽The meaning intended is that it is the rebirth- 37. For no presently arisen states can be said to pass on to another place or to another time.🔽How then could they pass on to another becoming at the time of death? 38. And the words “Bhikkhus, this samsara is without discoverable beginning” , 39. and “Bhikkhus, these beings are seen to run on, to pass away and be reborn, in samsara, which is without discoverable beginning” , Paragraphs: $ 0 4 7 9 13 16 18 24 27 30 34 36 38 #
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Please segment these sentences into coherent paragraphs: 0. Competing means competing for the superior truth. This is the stage of the dharma of patience, competing for the superior truth. First contemplating the thirty-two truths, competing to enter the true path, later shrinking the contemplation to enter t 1. Together refers to the stage of the world's supreme dharma, equally contemplating one truth, not different from the four contemplations of the dharma of patience for suffering. 2. Running means entering the fifteen minds of the path of seeing, quickly seeing the principle, like the above there is then the sound of nirvana, partially attaining nirvana in the path of seeing. 3. Competing to get out refers to the path of cultivation, competing to leave the three realms and accomplish the fruit of no more learning, extinguishing the remaining afflictions and only then leaving the burning house, which illustrates the above ver 4. As for the interpretation in terms of contemplating the mind, the correct contemplation of the Middle Way directly contemplates the true aspect. The mind and dharmas are in harmony, called satisfying their wishes. 5. Because the object is boundless, the contemplation is also boundless, called valiant. 6. The object sharpens the mind, called sharp. 7. The object and mind mutually investigate, called pushing each other. 8. The mind king and mental factors quickly respond to objects, called racing together. 9. Universally traversing all aggregates, sense bases, and elements, none are not the true aspect, called coming out of the burning house. 10. At that time, the elder saw that the children had escaped from the disaster - this is the third analogy in the separate analogy, the analogy of equally bestowing the great vehicle to the children, which illustrates the above revealing of the true asp 11. This text has four parts: 12. First, the father sees the children escape from the disaster and rejoices, which illustrates the above two lines and one line of verse from I then had this thought, therefore I came out into the world to Now I am joyful and fearless. 13. Second, the parable of the children asking for carriages, which illustrates the arising of the Mahayana potential mentioned above, with the two lines of verse I see the Buddha's disciples who aspire to the Buddha way, all with a respectful mind, comi 14. Third, the parable of equally bestowing the great carriages to the children, which illustrates the three lines mentioned above Among the bodhisattvas, being straightforward and abandoning skillful means, only expounding the unsurpassed way as the bas 15. Fourth, the parable of the children rejoicing upon obtaining the carriages, which illustrates the one verse mentioned above The bodhisattvas, hearing this teaching, all remove their web of doubts as the basis. 16. In the previous doctrinal explanation, it first clarifies the arising of the potential, and then explains the removal of hindrances, the Buddha's joy and fearlessness. In the current parable, it first clarifies escaping from danger, and then clarifie 17. If fully discussed, it should be made into four statements: 18. There are those whose hindrances are removed first and whose potential arises later, like the four great śrāvakas and others whose hindrances were removed in the Tripiṭaka teachings, and whose great potential first arose at the end of the Mahāprajñāp 19. Second, when the obstacles have not yet been removed but the potential for the Great Vehicle has been activated, like the ordinary beings in the Huayan and Lotus Sutras who entered the Buddha's wisdom. The other two phrases are explained as above. 20. If the potential for the Great Vehicle moves first and the obstacles are removed later, it is as explained in the chapter on skillful means. If the obstacles are removed first and the potential moves later, it is as explained now. The movement of the 21. Moreover, the chapter on skillful means clarifies the Buddha's joy and fearlessness, while here the children rejoice. Because the children rejoice, their father also rejoices. This also appears alternately, together forming a single meaning. 22. Within escaping from the disaster, both meanings are complete: 23. Namely, escaping from the disaster and rejoicing. 24. If the children have not yet escaped from the disaster, the father will worry. If they escape from the fire, his mind will be at ease. Therefore, escaping from the disaster and rejoicing can be taken as a single parable. 25. Because the children rejoice, their father also rejoices, which illustrates the Buddha's joy. 26. In the middle of the four-way road - the old explanation says: 27. The four defilements are removed like a four-way road, and when another defilement is removed, it is like sitting in the open. 28. But it is not so now, the five defilements directly clarify the dharmas of defilement and obstruction, not yet discussing the path of treatment, it should not be compared to a four-way road. 29. The four-way road correctly illustrates the four truths. The four truths are different and called the four-way road. The four truths are the same in seeing the truth, like the crossroads. Although the views are removed, the thoughts are still there, 30. The exhaustion of thoughts in the three realms is called the open. Abiding in the fruit and not advancing is called sitting. Not being confined by views and thoughts is called at ease. Giving rise to the thought of liberation and peace is called joy. 31. Each addressing their father is the second, the simile of asking for the carts. 32. The text says: 33. Please grant us three kinds of jeweled carriages. The text does not have the character request, but based on this request, it is clear that they are requesting carriages. 34. Some people say: 35. The two vehicles request carriages, but the bodhisattvas do not request. 36. They raise ten difficulties to challenge this, the first being: 37. The two vehicles leave the three realms and reach the place where carriages are allowed, requesting the fruition carriage; 38. The bodhisattvas have not yet reached the allowed place, so why would they suddenly request carriages? 39. Second, Paragraphs: $ 0 4 10 11 16 22 26 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. is known from the signs. 1. With a joyful face, a fully bloomed lotus,🔽and body hair standing on end, 2. having seen that very thing, 3. the wise one should accept the excellent disciple. 4. As taught by the Blessed One: 5. The consecration is of three kinds, 6. This is well known in this Tantra. 7. The master, the secret, wisdom, and the fourth is also like that. 8. Therein, 9. laughing, looking, hand-holding, and embracing with the two pairs, 10. are joy, supreme joy, 11. and separation, and likewise connate joy. 12. The various, the matured, the ceased, and the one free from characteristics, 13. all are in the sequence of the empowerment. 14. One should understand the branch of wisdom to be born from the gathering. 15. Again it is said: 16. That which has the good figure of E 17. is in the center, adorned with VAM. 18. It is the abode of all bliss,🔽the jewel casket of the Buddha. 19. Therein, 20. laughing is the master, 21. looking is the secret, 22. hand-holding is the wisdom knowledge, and the fourth is the two pairs embracing. 23. Joy is a slight bliss.🔽Supreme joy is greater bliss. 24. Joyless joy is free from attachment. 25. The rest is innate joy. 26. The first is the desire to touch. 27. The second is the desire for bliss. 28. The third is free from attachment. 29. Therefore, one should cultivate the fourth. 30. The first joy is various. 31. Supreme joy is the ripening. 32. Joyless joy is the joy of variety. 33. Innate joy is free from characteristics. 34. The various is said to be various. 35. Kissing, embracing, and so on. 36. The ripening is the opposite of that. 37. It is the experience of the gnosis of bliss. 38. The ripening is conceptual. 39. It is the experience of bliss by the self. Paragraphs: $ 0 4 8 15 19 30 #
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Please segment these sentences into coherent paragraphs: 0. Beings are not of the brahmin caste, 1. They are born from the afflictions. 2. The inferior appear to be superior, 3. Beings are various, with different supports. 4. According to you, they are of the highest caste, 5. The brahmin, the kṣatriya, and likewise 6. There is no conventional usage with the castes of vaiśyas and śūdras. 7. The Vedas of recitation, sacrifice, prosody, and astrology, 8. How are they not meaningless, like jokes, poetry, and rhetoric? 9. They are composed by oneself.🔽The Vedas of love, medicine, grammar, and magic,🔽The Vedas of numbers,🔽The Vedas of the self, the human caste, 10. The Vedas of the ocean, jewels,🔽And one's own sisters,🔽The Vedas of divine miracles,🔽The Vedas of healing,🔽The Vedas of untaught untouchables,🔽The Vedas of the self, the human caste,🔽The Vedas of the ocean, jewels,🔽And one's own sisters,🔽The Vedas of 11. The Vedas of the self, the human caste,🔽The Vedas of the ocean, jewels,🔽And one's own sisters,🔽The Vedas of divine miracles,🔽The Vedas of healing,🔽The Vedas of untaught untouchables,🔽The Vedas of the self, the human caste,🔽The Vedas of the ocean, jew 12. And one's own sisters,🔽The Vedas of divine miracles,🔽The Vedas of healing, 13. The Vedas of untaught untouchables,🔽The Vedas of the self, the human caste,🔽The Vedas of the ocean, jewels,🔽And one's own sisters,🔽The Vedas of divine miracles,🔽The Vedas of healing, 14. The Vedas of untaught untouchables,🔽The Vedas of the self, the human caste,🔽The Vedas of the ocean, jewels,🔽And one's own sisters,🔽The Vedas of divine miracles,🔽The Vedas of healing, 15. The Vedas of untaught untouchables,🔽The Vedas of the self, the human caste,🔽The Vedas of the ocean, jewels,🔽And one' 16. The Vedas were perfected by the Brahmins. 17. The Sages and others were born 18. from the perfection of the supreme mantra. 19. They were not the sons of Brahmins. 20. Consider it well, even if they were not Brahmins.🔽The sage Kṛṣṇāśva was born from a low caste,🔽as were the sages Mūka, Mūṣika, 21. and the powerful Jaṭhara. 22. The terrifying one possessed the five superknowledges. 23. Those great sages 24. were not born from Brahmins. 25. What is a Brahmin? I will tell you. 26. It is a conventional designation. 27. The dusty one is born from the warrior caste, 28. the learned and disciplined one, who has understood all the treatises, 29. was born from the sage Nandī. 30. He was not the son of a Brahmin. 31. What is a Brahmin?🔽He who possesses splendor and austerity, 32. the learned and disciplined one, 33. The sages who are renowned in the world🔽were born from the womb of a Śūdra woman. 34. They were not born from the womb of a Brahmin woman. 35. What is a Brahmin? I will tell you. 36. These are worldly conventions. 37. Brahmins, kṣatriyas, and likewise 38. Vaiśyas and śūdras 39. are frightening due to their conventions. Paragraphs: $ 0 7 16 25 31 37 #
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Please segment these sentences into coherent paragraphs: 0. This causes Fu Yi to present these evil words. 1. I jump and dance in pain, with nowhere to throw my body. 2. However, if monks and nuns have committed offenses, they will gladly accept the extreme punishment. 3. I resent that Yi lightly insults the sages, 4. with words that are sharp and hurtful. 5. I am deeply afraid that those with wrong views will commit offenses because of this. 6. According to the Spring and Autumn Annals, in the seventh year of Duke Zhuang of Lu, in the fourth month of summer, 7. the stars were not seen, and the night was as bright as day. 8. This was the auspicious response when the Buddha was born. 9. However, the Buddha has two bodies: the true body and the response body, two kinds of wisdom: the expedient wisdom and the true wisdom, three kinds of illumination, eight kinds of liberation, five eyes, and six spiritual powers. 10. His spiritual powers are inconceivable.🔽His Dharma is called the cessation of the realm of mental activity. 11. His Way 12. carries all sages to nirvana. 13. His power 14. connects the lowly and ordinary to the sea of suffering. 15. Since the third year of the Yongping era of Emperor Ming of the Later Han Dynasty, 16. he had a dream of a golden man coming. 17. The image teaching flowed eastward, and auspicious wonders were not one. 18. They are all in the histories of the Han and Wei dynasties, and the writings of Yao Shi and others.🔽As for those like Dao An and Dao Li, 19. and the group led by Zhu Tong and Kumārajīva, 20. they all had lofty conduct and profound understanding. 21. They were famous monks of their time. 22. They were all recognized and respected by the monarchs and nobles. 23. For more than five hundred years, 24. temples and stupas have spread throughout the nine provinces. 25. Monks and nuns overflowed the three capitals. 26. This was all due to the respectful faith of the ruler of the time and the hearts of the court and the people returning to it. 27. The reason why the image teaching has flourished and continues to this day without interruption 28. is truly due to the power of the human king. 29. In the world, rulers, ministers, and fathers and sons 30. are said to be unable to repay the grace of the vast heavens. 31. How much more so is the Buddha, who is the compassionate father of sentient beings in the world, 32. and is also the good doctor of ordinary beings and sages. 33. If one wants to suppress him, belittle him, blame him, or disgrace him, 34. it is impossible. 35. Looking up to the wisdom of the Tathāgata, which transcends existence and non-existence, 36. how could the Three Sovereigns be able to fathom it? 37. His power encompasses creation, 38. and it cannot be compared to the two polarities. 39. In the past, Wu Taizai Pi asked Confucius, saying: Paragraphs: $ 0 6 9 15 18 23 29 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Are the words 'the sphere of sound, smell, taste, touch, and dharmas is not tranquil' an expression of a bodhisattva-mahāsattva? 1. No, World-Honored One! 2. Are the words 'the sphere of form is far away' an expression of a bodhisattva-mahāsattva? 3. No, World-Honored One! 4. Are the words 'the sphere of sound, smell, taste, touch, and dharmas are far away' an expression of a bodhisattva-mahāsattva? 5. No, World-Honored One! 6. Are the words 'the sphere of form is not far away' an expression of a bodhisattva-mahāsattva? 7. No, World-Honored One! 8. Are the expressions 'the sense fields of sound, smell, taste, touch, and mental objects are not separate' attributes of a bodhisattva-mahāsattva? 9. No they are not, Blessed One! 10. Blessed One! 11. Are the expressions 'the sense field of sights is defiled' attributes of a bodhisattva-mahāsattva? 12. No they are not, Blessed One! 13. Blessed One! 14. Are the expressions 'the sense fields of sounds, smells, tastes, touches, and mental objects are defiled' attributes of a bodhisattva-mahāsattva? 15. No they are not, Blessed One! 16. Blessed One! 17. Are the expressions 'the sense field of sights is pure' attributes of a bodhisattva-mahāsattva? 18. No they are not, Blessed One! 19. Blessed One! 20. Are the expressions 'the sense fields of sounds, smells, tastes, touches, and mental objects are pure' attributes of a bodhisattva-mahāsattva? 21. No they are not, Blessed One! 22. Blessed One! 23. Are the expressions 'the sense field of sights arises' attributes of a bodhisattva-mahāsattva? 24. No they are not, Blessed One! 25. Are the designations 'arising of the sound, smell, taste, touch, and mental objects' a bodhisattva-mahāsattva? 26. No, World-Honored One! 27. World-Honored One! 28. Are the designations 'cessation of the form object' a bodhisattva-mahāsattva? 29. No, World-Honored One! 30. World-Honored One! 31. Are the designations 'cessation of the sound, smell, taste, touch, and mental objects' a bodhisattva-mahāsattva? 32. No, World-Honored One! 33. World-Honored One! 34. Furthermore, Subhūti! 35. As for what is said to be a bodhisattva-mahāsattva, what do you think? 36. Are the designations 'eye realm' a bodhisattva-mahāsattva? 37. No, World-Honored One! 38. World-Honored One! 39. Are the designations 'form realm, eye consciousness realm, eye contact, and the feelings produced from the condition of eye contact' a bodhisattva-mahāsattva? Paragraphs: $ 0 10 19 27 34 #
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Please segment these sentences into coherent paragraphs: 0. He went to the place and saw the child. Affection for him arose in him. He took him and gave him to his wife. She was childless, and so had no breast-milk. Then she gave him goat’s milk. 1. After that two or three she-goats died every day. The goat-herd thought, “If I look after him all the she-goats will die. What is the use of him to me?” He put the child in a clay pot🔽and 2. and having had him laid down, he covered him with a piece of cloth, and having smeared his mouth with oil-cake, he threw him into the river. 3. As he was being carried away, a certain outcast, who was in charge of the repairs of the royal palace, and who had a wife, 4. was washing a net, and seeing him, he went quickly, took him up, and having placed him on the bank, thinking: “What is this?” he opened it, 5. and looking, he saw the boy. His wife was childless, and in her affection for the boy, 6. she took him home and looked after him. From the time he was seven or eight years old, his parents, 7. when going to the royal palace, took him with them. But from the time he was sixteen years old, he went there himself, and did the repairs. 8. And the king had a daughter named Kuruṅgadevī, who was the chief queen, and who was endowed with supreme beauty. From the time she saw him, 9. and became attached to him. They were not satisfied with anything else, but went to the place where he was working. 10. By seeing each other frequently, they became attached to each other, and in the inner palace, 11. in a concealed place, they had sexual intercourse. After some time the attendants found out and reported it to the king. 12. The king was angry, and he assembled his ministers and said, “This son of a caṇḍāla has done this and that. 13. You must know what should be done to him.” The ministers said, “This is a great offense. You should have him do various kinds of work, and after that 14. you should kill him.” At that moment the father of the young man, the deity who was his protector, entered the body of the young man’s mother. 15. By the power of the deity she went to the king and said, “Great king, 16. this young man is not a caṇḍāla. He was born in my womb. He is the son of the king of Kosala. 17. “I said to you, ‘My son is dead,’ but that was a lie. I gave him to a nurse and had him exposed in a charnel-ground. A certain swineherd took him up 18. and brought him up. When his sows died, he threw their carcases into the river. A certain outcaste, who was employed in repairing your palace, saw the child 19. floating down the river, and brought him up. If you do not believe me, summon them all and question them.” 20. The king summoned the nurse and the rest, and questioned them. When he heard the story as it really happened, he was delighted, and said, “This is a prince of royal blood.” He had the child bathed and adorned, and gave him his own daughter in marriag 21. He was established in the kingship. Then the king of Bārāṇasī, thinking “He has been helped by his skill,” 22. sent him a teacher named Chaḷaṅga Kumāra in order to have him trained in the arts. He gave him the position of general, thinking “He is my teacher.”🔽Later on, Queen Kuruṅgā did wrong with him. The general also had a servant named Dhanañcāni. 23. He sent Kuruṅgadevi’s clothes, ornaments, etc., into his hands. She did wrong with him too. 24. Kuṇāla, bringing up that reason, said “I saw,” etc. 25. There, lomasuddarī means having a belly adorned with a line of hair. Chaḷaṅga Kumāra and Dhanañcāni means 26. desiring the young man Eḷi, she did wrong with Chaḷaṅga Kumāra, the general, and with his servant Dhanañcāni. 27. Thus, women who are of bad conduct, unvirtuous, of bad character, I do not praise them.” 28. This is the past incident which the Great Being related. He was the Prince Chaḷaṅga at that time, therefore he said:🔽 29. This is what the Great Being related, recalling the past. For he was the Prince of the Six Faculties at that time, and therefore he related the reason he saw. 30. In the fifth story also, in the past, the King of Kosala, having taken the kingdom of Bārāṇasī, made the chief queen of the King of Bārāṇasī, 31. who was pregnant, his own chief queen, and went to his own city. She later gave birth to a son. The king, 32. because he had no son, raised him with the love of a son, had him trained in all the arts, and when he was grown, sent him, saying, “Take the kingdom that belongs to your father.” He went there and ruled the kingdom. Then his mother, 33. saying, “I want to see my son,” asked the King of Kosala, and with a great retinue went to Bārāṇasī. 34. While going, she stayed in a certain town between the two kingdoms. There a certain man named Pañcālacaṇḍa, 35. There was a young Brahman who was very handsome. He sent her a present. She fell in love with him when she saw him,🔽and after committing sin with him, she remained there for several days. Then she went to Bārāṇasī, 36. and saw her son. She turned back quickly and took up her abode in that very town. For several days she 37. carried on an improper life with him. Then she went to the city of Kosala. From that time on, not long after, 38. she made this and that excuse, and said to the king, “I am going to my son.” When she went and when she came, 39. she carried on an improper life with him in that town for a half-month. Samma Puṇṇamukhā, women Paragraphs: $ 0 3 6 8 12 15 20 23 28 30 35 #
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Please segment these sentences into coherent paragraphs: 0. 'Elder! 1. There is a Tathāgata, free from attachment and fully awakened, a World-Honored One who skillfully teaches the Dharma, and the Tathāgata's noble assembly practices well. 2. Venerable One! 3. I do not believe in that god, nor do I desire that, nor do I hear that from others, but I myself have pure knowledge, knowing that there is a Tathāgata, free from attachment and fully awakened, a World-Honored One who skillfully teaches the Dharma, a 4. Venerable One! 5. I have this Dharma. 6. The bhikṣus exclaimed: 7. Elder! 8. If you have this Dharma, it is truly wonderful! 9. It is truly special! 10. Venerable One! 11. I do not only have this Dharma. 12. Moreover, Venerable One! 13. Namely, the five lower bonds taught by the Buddha: sensual desire, ill-will, attachment to rites and rituals, doubt, and craving for existence in the realm of form or the formless realm. I see none of these that could bind me to return to this world 14. Venerable One! 15. I have this Dharma. 16. The bhikṣus exclaimed: 17. Elder! 18. If there is such a Dharma, it is truly wonderful! 19. It is truly special! 20. The elder Ugra said to the bhikṣus: 21. May the Venerables take their meal here. 22. The bhikṣus accepted the elder Ugra's invitation in silence for the sake of the elder Ugra. 23. The elder Ugra, knowing that the bhikṣus had accepted in silence, rose from his seat, washed his hands, and with his own hands presented them with various kinds of delicious and abundant food and drink, causing them to eat until they were full. After 24. The bhikṣus spoke the Dharma for the elder, encouraging, supporting, and delighting him. Having used countless skillful means to speak the Dharma for him, encouraging, supporting, and delighting him, they rose from their seats and left, going to wher 25. Then the World-Honored One said to the bhikṣus: 26. For this reason, I praise and extol the elder Ugra for having eight unprecedented qualities. 27. The Buddha spoke thus. 28. Those bhikṣus, having heard the Buddha's words, rejoiced and received them respectfully. 29. The Sutra of the Elder Ugra (39) The Chapter on Unprecedented Dharmas in the Madhyama Agama, the Sutra of the Elder Ugra, Part 8, First Day's Recitation I have heard thus: 30. Once, not long after the Buddha's parinirvāṇa, many eminent and senior bhikṣus were staying in Vaiśālī, at the high pavilion by the Monkey Pond. 31. At that time, the Elder Ugra made such great offerings, namely, providing food for distant guests, providing food for travelers, the sick, and those who care for the sick, always providing porridge, always providing meals, providing food for those wh 32. he also lost a ship at sea that was fully loaded with goods worth a hundred thousand, all at once. 33. Many senior and venerable elder monks heard that the Elder Ugra made such great offerings, namely, providing food for distant guests, providing food for travelers, the sick, and those who care for the sick, always providing porridge, always providing 34. Virtuous ones! 35. Who can go and tell the Elder Ugra: 36. 'Elder, stop! 37. Do not give any more. 38. The elder will know for himself later.' 39. He thought: Paragraphs: $ 0 6 16 20 25 29 33 39 #
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Please segment these sentences into coherent paragraphs: 0. The Way of literature and martial arts declined. 1. When the ruler is dark and the ministers are treacherous, rituals collapse and music is destroyed. 2. At that time there was no Buddha. 3. For what reason did rebellion and disorder become rampant and usurpation arise? 4. Confucius then skillfully followed the times and avoided calamities, though he protected his wife and children. 5. He lived to be a hundred years old, but still experienced misfortune. 6. He may have spoken of the gourd and melon, 7. And lamented the passing river. 8. However, he humbly declined the position of minister to the Ji family. 9. He lamented that the phoenix did not come and the Yellow River did not produce a diagram. 10. When he went hunting in the west and captured a qilin, 11. He returned with his sleeve wiping his face. 12. He said, My way is exhausted. 13. Although he had three thousand disciples and edited the Book of Poetry and established the rituals, 14. He still died in obscurity and his name was not recognized. 15. How can I be seen by later generations?🔽He suffered the humiliation of being robbed by Jie Zitui, 16. And was criticized by the man of ten feet. 17. Comparing this, 18. it can be known. 19. If it is said to be of no benefit to the world, 20. then the two sages Confucius and Laozi would also be blamed for it. 21. Why is it that you are slow to speak with your wooden tongue and do not present your criticism? 22. Answer one: 23. The temple is full of many monks, and calamities will surely occur.🔽Like Zhang Guang, a monk of the Later Zhao, 24. Fa Chang, a monk of the Later Yan, 25. Dao Mi of the Southern Liang,🔽Fa Xiu of the time of Emperor Xiaowen of the Wei, 26. and Hui Yang and others of the Taihe period, 27. all of whom rebelled. 28. The response: 29. Examining Cui Hong's Sixteen Kingdoms Annals, 30. there are no such people. 31. From which historical records do they come? 32. If you falsely accuse and deceive the king, 33. please examine the national history to know it is a false report. 34. According to the Former and Later Han Histories, 35. there were dozens of rebel groups such as Kunyang, Changshan, Qingni, Yuanlin, Heishan, Baimang, and Chimei. 36. They were all lay people. 37. They had nothing to do with Buddhist monks. 38. Why not discuss it? 39. The Later Han History says: Paragraphs: $ 0 4 10 15 23 28 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The Bodhisattva Paramārthasamudgata's question about all dharmas entering into the absence of characteristics, the absence of arising, the absence of birth, and the absence of entities 1. The Sūtra of the Dhāraṇī of the Innumerable Gates of Entry into All Dharmas Asked by the Bodhisattva Jñānottama 2. Translated by the Northern Qi layman Wan Tianyi 3. Thus have I heard. 4. Once, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in the country of Śrāvastī. 5. He was with a great bhikṣu assembly of 1,250 people. 6. And 12,000 bodhisattva-mahāsattvas. 7. All were in their last lifetime. 8. They came and gathered from other worlds. 9. They attained dhāraṇīs and had inexhaustible eloquence. 10. They accomplished mindfulness and wisdom and were replete with shame and humility. 11. They had no obstructions in the Buddha's teachings. 12. They were unasked friends for all beings. 13. They closely approached and taught, accomplishing wholesome dharmas. 14. They came and went freely in the Buddha lands. 15. In accordance with the minds of beings, they taught them with wholesome dharmas. 16. They were free from all the realms of Māra's activities. 17. They eliminated all the afflictions and enemies. 18. They were well able to universally enter all dharma realms. 19. They were able to make offerings to all Buddhas. 20. They were able to abide in all dhyāna, liberation, and samādhi. 21. They were also able to enter and exit freely as they wished. 22. Their names were: Bodhisattva Mahāsattva Amṛtadundubhi, 23. Bodhisattva Mahāsattva Amṛtaketu, 24. Bodhisattva Mahāsattva Amṛta-prabhāsa,🔽Bodhisattva Mahāsattva Amṛta-nāma, 25. Bodhisattva Mahāsattva Amṛta-ghosa, 26. Bodhisattva Mahāsattva Sāla-rāja, 27. Bodhisattva Mahāsattva Sarva-subha-svara, 28. Bodhisattva Mahāsattva Sarva-jñāna-nimitta, 29. Bodhisattva Mahāsattva Yaśo-nimitta,🔽Bodhisattva Mahāsattva Amṛta-avabhāsa,🔽Bodhisattva Mahāsattva Samantabhadra, 30. Bodhisattva Mahāsattva Samantaprabha,🔽Bodhisattva Mahāsattva Samantaprabhāsa,🔽Bodhisattva Mahāsattva Samantakīrti,🔽Bodhisattva Mahāsattva Samantaprabhāsa, 31. Bodhisattva Mahāsattva Samantaprabhāsa,🔽Bodhisattva Mahāsattva Samantaprabhāsa, 32. Bodhisattva Mahāsattva Samantabhadra, 33. Bodhisattva Mahāsattva Subtle Sound, 34. Bodhisattva Mahāsattva Supreme Appearance, 35. Bodhisattva Mahāsattva Invincible,🔽Bodhisattva Mahāsattva Universal Eye, 36. Bodhisattva Mahāsattva Universal Virtue, 37. Bodhisattva Mahāsattva Manifesting No Fault,🔽Bodhisattva Mahāsattva Free from Fault, 38. Bodhisattva Mahāsattva Faultless, 39. Bodhisattva Mahāsattva Unasked Friend of All Sentient Beings, Paragraphs: $ 0 3 22 33 #
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Please segment these sentences into coherent paragraphs: 0. The roaring is for the purpose of keeping away the kings of deer that are not submissive. 1. This is called the Tathāgata’s bed, bhikkhus” .🔽Herein, the bed called the fourth jhāna is the Tathāgata’s bed, 2. and that is why he shows that the fourth jhāna is the Tathāgata’s bed. 3. But what is the fourth jhāna? It is the fourth jhāna with mindfulness occupied with the body. 4. For it was by standing in that that the Blessed One reached the supreme enlightenment in due course and became a Tathāgata. 5. So this is the establishment, not the bed. Nevertheless, since it is said in the Great Final Nibbana: “The Blessed One attained final nibbana in the fourth jhāna that is of the form realm” ,🔽some say that the attainment of the fourth jhāna of the kin 6. If that were so, then the Tathāgata’s bed would be the attainment of the fourth jhāna of the kind called mundane, which is the occasion for final nibbana, 7. and the Blessed One did not often dwell in the attainment of the fourth jhāna of the kind called mundane. 8. But the fourth jhāna should be understood here. Herein, just as the lying down of beings is characterized by sleep, 9. and that is common to all of them by continuity of the life-continuum consciousness, 10. so the Tathāgata’s lying down, which is common to all by continuity of the noble fruit that is the fourth jhāna, should be understood as the Tathāgata’s lying down. The fifth and the rest are clear in meaning. 11. The commentary on the Seyyāsutta is ended. 12. 1. The First Volition Sutta 13. “Unbeneficial” means bad, low. “Volition” is volition, or it is talk, 14. talk that is expressed thus, “I have seen.” And here the meaning should be understood according to the volition that originates each one. 15. There is nothing to be said of the ninth and the rest.🔽The commentary on the First Volition Sutta is ended. 16. The commentary on the Chapter on Fear of Offences is ended. 17. The fifth decade is finished.🔽1. The Chapter on Direct-Knowledge 18. The commentary on the Abhiññā Sutta is finished. 19. In the first of the sixth, serenity is the opposite of the opposite of serenity, and concentration is what is said in the way beginning, “unification of mind” . 20. Insight is the seeing in various ways beginning with impermanence. The knowledge that scrutinizes formations is what is said in the way beginning, “The knowledge that scrutinizes formations is insight” . 21. In the second, the search of what is not noble is the search of what is not noble because it is sought by what is not noble. Or the search of what is not noble is the search of what is not noble because it is the search of what is not noble by itself 22. The commentary on the Abhiññā Sutta is finished. 23. The commentary on the Māluṅkyaputta Sutta, etc. 24. In the fourth, he disparages is he censures; he extols is he praises. The question “How?” is asked in order to make clear the mode of disparaging and the mode of extolling. The fifth, etc., are clear. The rest is easy to understand. 25. The commentary on the Māluṅkyaputta Sutta, etc., is finished. 26. The commentary on the Abhiññāvagga is finished. 27. Thus ends the commentary on the Anguttara Nikāya, called Manorathapūraṇī, 28. the exposition of the Catukkanipāta. 29. The second part is finished. Paragraphs: $ 0 12 16 23 27 #
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Please segment these sentences into coherent paragraphs: 0. The four cakras of the emanation and so forth are burned and come out. 1. The seat of the other. 2. It is the nectar of wisdom that abides at the heart of all buddhas. 3. Again, you should satisfy your body. 4. This is because it is the seat of the yoginīs and possesses the uncontaminated wisdom. 5. After that, the self is understood to be the essence of the one body of all buddhas. 6. This is the seat of the true nature. 7. Again, I explained. 8. The king said, My seat. 9. The essence of all tathāgatas is the self, and so it is established. 10. The seat of the other. 11. The one seal is the most important of all the seal. 12. The seat of the yogi is the seat of the yogi. 13. It is the absence of both method and wisdom. 14. The essence of the essence is not accepted even when the seat of reality is not evenly posited. 15. Again, I explained. 16. My seat will be called the place of the gods. 17. The seat of the other. 18. The inside of the skull cup. 19. The seat of the yogi will be called Vajra-Crushed. 20. This is called the seat of reality. 21. In the center of the valley is the place called Kākkola. 22. How? 23. The first is the addition of a bowl of chocolate. 24. He was bound with a stone handle. 25. The innermost part of the body is the innermost part of the body. 26. The king of the gods was very happy. 27. This is what happens. 28. The process of creation begins with the stage of creation. 29. As long as one enters the stage of perfecting, the yogi will know suchness. 30. These are the four truths. 31. The truth of this is that it is my own. 32. I got up at dawn. 33. The yogins body is made up of sixteen syllables. 34. The moon is full of the nature of the moon. 35. The letter is the essence of the red letter. 36. Because the self is the essence of luminosity. 37. How? 38. The inner state is the self of the union. 39. The body is inhabited by its parts. Paragraphs: $ 0 8 15 22 28 32 37 #
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Please segment these sentences into coherent paragraphs: 0. So the explanation of the condition being subsequent should be understood after examining it.🔽The nutriment consisting of contact is the four kinds of nutriment classed as “consisting of contact” in the way already stated.🔽The nutriment consisting of 1. The nutriment consisting of edible food is the four kinds of nutriment classed as “consisting of edible food” in the way already stated.🔽The nutriment consisting of edible food is twofold as nutriment consisting of edible food internally and as nutri 2. The nutriment consisting of edible food internally is fourfold as nutriment consisting of edible food classed as derived from the earth, from water, from fire, and from air.🔽The nutriment consisting of edible food derived from the earth is the nutrim 3. The nutriment consisting of edible food classed as derived from water … derived from fire … derived from air is the nutriment consisting of edible food classed as derived from air in the way already stated.🔽The nutriment consisting of edible food is 4. The nutriment consisting of edible food classed as derived from the four derived forms of matter is the nutriment consisting of edible food classed as derived from the four derived forms of 5. Nutriment as physical nutriment generates the eight kinds of materiality as soon as it is put into the mouth. But when it is swallowed, each lump generates eight kinds of materiality. 6. But the teacher Dhammapāla says that if the nutriment consisting of physical nutriment were to generate materiality that had arisen externally, then 7. just as the nutriment consisting of contact generates materiality both internally and externally, so too 8. that nutriment would generate materiality externally as well. But it does not do so. Therefore, even though it has reached the inside, 9. it does not generate materiality. It generates only that materiality which is entirely internal. But its intention is this: it is only as soon as it is put into the mouth, not as a result of its being mixed up,🔽that it generates the eight kinds of ma 10. And even though it is mixed up, it is still a condition for the internal materiality. 11. and it is said in the Majjhima Commentary. But since the nutriment derived from temperature is well-cooked and refined in the case of what is appropriated, 12. it enters in and is well-cooked by that temperature, and then it supports the nutriment derived from kamma well, 13. and so it generates materiality in the body by way of the accumulation of fat and sinews. 14. As to ‘nutriment derived from consciousness’: this is said with reference to the time when it has reached a state of great strength. But in the Path of Purification 15. it is said that ‘materiality is generated in the child’s body by the mother’s food that has circulated in the body, and that materiality is generated in the body by food smeared on the body.’ And it is said that ‘materiality is generated by food as s 16. As to ‘when it has reached its place’: as soon as it has reached its own time of presence. And here 17. it is only in the case of temperature that there is a great deal, a great abundance, a great extension. For that extends externally over the whole world-sphere, 18. and it is the source and the destroyer of the world of formations. And it is the great inner store of the world of beings. 19. But the other three are only its attendants. 20. The heart-basis, faculties, and materiality derived from kamma are only kamma-born, not mind-made, etc., 21. Why is it said, “Friend Sāriputta, your faculties are clear” and so on? Because the clear, bright appearance of the faculties and the clear, bright appearance of the attainment are similar. 22. For when the four primary elements occur in a single mode, then all the material instances that are derived from them are clear and bright when one of them is clear and bright, just as when the water in a pond is clear and bright, then the lotuses in 23. And here the material instances derived from kamma should be regarded as like the lotuses, and the four primary elements as like the water. 24. and kamma. The temperature, nutriment, etc., are like the molasses and the cake. The two kinds of intimation are born of consciousness. For that is stated by the Blessed One among the states that are conascent with consciousness and that occur in con 25. Why is it said, “The voice is born of kamma, temperature, and nutriment”? 26. Because in the Nanidhikaṇḍa Sutta the attainment of a good voice is stated thus: “A good color, a good voice, a good figure, a good complexion” , etc.,🔽by a particular kamma. But although this is so, the good arrangement of the faculties in the appro 27. are due to the fact that the voice occurs very clearly and very sweetly by means of a particular kamma. Therefore, the attainment of a good voice, which is rooted in kamma, is included among the fruits of kamma and is stated as “a good voice.” It sho 28. Why is it said, “The three beginning with lightness are born of temperature, consciousness, and nutriment”?🔽Are not the states that are favorable to health 29. And this is originated by requisites that are free from disease.🔽For it is said that it is originated by requisites that are the opposite of those that are rough, etc.,🔽and that are the opposite of those that are originated by requisites that are the 30. Reply: Just as a hundred times refined sesame oil and a hundred times refined salt are by nature soft and light, 31. so too are the kinds of materiality originated by kamma. Therefore they have no alteration called lightness, etc.,🔽since they can only be described as arisen in a single moment in a single existence. 32. And thus the difference in time of these kinds of materiality in the Yamaka is included in the single moment arisen in the time delimited by the rebirth-linking and death conscious states.🔽But consciousness is associated with different states in diff 33. and according to whether it is associated with the different kinds of hindrances such as stiffness, agitation, etc., and with the different kinds of feelings such as pleasure, pain, joy, grief, etc.,🔽and according to whether it is associated with the 34. by way of the division of the allowable. Therefore, only the materiality originated by those three is heavy or light, etc., in different moments. 35. and by the kind of kamma that produces them. So it is only the material instances originated by these three that are associated with the various modifications of heaviness, lightness, etc., in the different moments, and so they have a difference of t 36. And it is in this way that the difference of time is included in the case of the twins by the continuity and the occasion of the occurrence of the non-kamma-born instances. 37. But was it not said above, “Disease is born of kamma result” ? —Yes; but when there is disease originated by kamma, the qualities of lightness, etc., originated by kamma are also found separately as the state of recovery from that. 38. No, they are not. For it is by reason of which of these that the diseases born of kamma result occur in this body that the kamma that produces the diseases, the kamma that produces the death, the kamma that produces the time, the kamma that produces 39. and so they are. It is for this very reason that the condition for the occurrence of material phenomena is stated in the description of the primary elements as “by temperature” thus: “With the support of temperature, material phenomena occur” (Dhs 1) Paragraphs: $ 0 5 11 15 20 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. Sutra of the Divine Transformation of the Unfailing Lasso, Scroll 9 1. Translated by the Tripiṭaka Master Bodhiruci of India during the Great Tang 2. Chapter 12: The Vast Liberation Maṇḍala, The Vast Liberation Maṇḍala 3. The World-Honored One is the Unfailing King's Vast Liberation Lotus Maṇḍala Seal Samaya. 4. In a garden or by a lotus pond. 5. Either in a temple or by a river. 6. Or in a mountain forest, all choose an excellent place. 7. With the mantra of the wrathful king. 8. Empower white mustard seeds and scatter them in the ten directions. 9. Order the Vināyakas and evil ghosts and spirits in this place. 10. All go away and form a boundary. 11. All celestial spirits gather to protect. 12. The altar is thirty-two cubits square. 13. Remove bad soil, tiles, stones, bones, and wood from the ground. 14. Fill with clean soil. 15. Raise the foundation one cubit, level and fill with decorations. 16. With cow bezoar, perfume, yellow soil. 17. And adorn and decorate the maṇḍala ground. 18. Use five-colored lines to mark out the boundary paths. 19. Open up the boundary courtyard and the variegated jeweled boundary paths. 20. White, red, yellow, blue, and black. 21. All the colored objects are new and of good quality. 22. In the inner courtyard, place Śākyamuni Buddha. 23. With the back of his right hand pressing on his left palm. 24. Facing west, sitting in the full lotus position. 25. To the right, place the Avalokiteśvara Bodhisattva of the Empty Net. 26. Sitting in the full lotus position. 27. Behind him, the Tārā Bodhisattva. 28. Slightly bowing her head. 29. Her left hand holding a blue utpala flower, her right hand raised in the gesture of reassurance. 30. Sitting in the half lotus position. 31. Behind her, the Vimalaprajña Bodhisattva. 32. Her left hand holding an open lotus flower, her right hand extended over her thigh. 33. Sitting in the half lotus position. 34. To the left, place the Vajrapāṇi Guhyādhipati Bodhisattva. 35. The left hand holds a three-pronged vajra scepter. 36. The right hand holds a white whisk. 37. Seated in the full lotus position. 38. Behind is the Bodhisattva Mother of White-robed Avalokiteśvara. 39. The left hand holds an open lotus flower, the right hand is extended downward below the navel. Paragraphs: $ 0 4 12 22 34 #
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Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitattva, Gayitatt 2. In Tibetan, 3. The song is called The Truth. 4. Homage to the glorious Vajra. 5. The head is called the collar of the skull. 6. The word thea means the uncontrived mind of awakening. 7. The name "boluminu" means "the essence of the sphere, which is at the navel, is the joyous, the accumulating, the cocoon. " 8. Re is Tibet. 9. The aggregates are the continuum of Ga. 10. The one who strikes is Tipita Chintu and the one who strikes is Bhagja Ojo. 11. He was also a Tibetan. 12. The four places of Brahma are in Karuna. 13. The form of the goddess is Kya Anarol. 14. The cow is happy. 15. The king said, Tahim, and the king said, O! 16. The one who has the knowledge of the path is the one who has the knowledge of the path. 17. Maana is a very happy person. 18. He was also a Tibetan. 19. The kalyāja is called water and smoke is called ao. 20. The second moment of the moon is called the instant. 21. The moment of nonexistence is a. A. O. 22. The two are the same as the two, the one with the same name. 23. The syllable Harakpa-pura is the nature of the aggregates. 24. The syllable a is the syllable a. 25. And the andana is the aggregates. 26. The king of the gods was the best. 27. There are many in the Thubbar. 28. A A A. 29. The mouth is beautiful. 30. The key is the root. 31. Carante, compassion! 32. Sudha-suddha-nanu-nu is a-a-o. 33. Niramshuam Amge will be called Śadraviśa. 34. The word Tahimza Saravi means a. 35. Malala and Asa will become one. 36. The unbroken line of the Kundu is Peta O. 37. The drums of the Dhinamamatha-Hinan were played by the Kun-Dharma drummer. 38. Also, the color of the aurora is called the bhola because it is not stained by the color of its surrounding area, the color of its head, the sun, the uncontaminated, the lower part of the mouth, the flow of the vajra of speech, and the form of a blaz 39. The mu mu is the center, and apart from that, the mu is the cackoo, which is not supported by the nature of the mu- mu, the eli, the moon, the ambrosia, the bindus, the drop, the vajra of the body, the upper mouth, and the vajra of the mucus. Paragraphs: $ 0 3 6 11 16 21 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The evil karma that one has cultivated, one turns the mind and reveals it, reflects on past mistakes and thinks with disgust, thinking in the mind and speaking with the mouth, focusing the mind and repenting with utmost sincerity. Although one has cr 1. Good karma is also like this. 2. Again, what kind of karma results in a perfect body and mind? 3. Cultivating patience results in a perfect physical appearance, cultivating hearing and contemplation results in a perfect mind. This karma, if cultivated, will definitely result in its fruits. 4. Again, what kind of karma, once created, is not lost? 5. If one has created good karma, does not regret it, does not think with disgust, is not agitated, does not deny it, does not argue about right and wrong, does not abandon it, and is not restless, creating such actions, this karma, if cultivated, will 6. Again, what kind of karma does not result in fruits? 7. Cultivating indeterminate karma does not result in its fruits. 8. Again, what kind of karma results in the lifespan of a person in hell without premature death? 9. This one person, having done that karma, does not regret it, nor does he despise it, nor does he deny it, his mind is not disturbed, he does not argue, nor does he agitate, practicing such conduct, one should know that in heaven, having done that and 10. Again, what kind of karma is there, such that a person's life span is not fulfilled in hell? 11. This one person, having done that karma, then regrets it, afflictions destroy himself, reflecting on past mistakes, distancing himself from that karma and not agitating, practicing such conduct, this person, having done that karma, is born in hell bu 12. Again, what kind of karma is there, such that a person is born in hell and immediately dies? 13. This one person, having done that karma, regrets, resents, is agitated and says it does not exist, removes, distances himself from the sharp afflictions, and says, I will not do it again. 14. Like King Ajatashatru, who, having committed the crime of killing his father, repented and confessed: 15. I have done evil karma and should receive it myself. 16. He confessed to the Buddha and explained his previous mistakes. 17. The Buddha had compassion for the king and had him contemplate the nature of offenses, which arose from conditions and could not be grasped. 18. Therefore, this person, while in hell, immediately died. 19. Furthermore, what kind of karma causes a person to first experience happiness and later experience suffering? 20. This one person, at first, gives with love and joy, but after giving, regrets it. 21. Therefore, this person is born among humans in a high family, with gold, silver, jewels, elephants, horses, and carriages all complete, with parents, wife and children, servants, and friends all perfect and without deficiency, and even the storehouse 22. Therefore, when receiving the fruits, one first experiences happiness and then suffering. 23. Again, what kind of karma causes there to be a person who first experiences poverty and suffering and later happiness? 24. This one person, due to past causes, used a lesser mind to distribute and give slightly, and after giving did not regret it but later rejoiced. 25. Therefore, this person is born among humans in a low family, lacking in food, drink, jewels, and is not at all free, but later gradually increases and wealth expands greatly, and even various necessities are not lacking, therefore this person later w 26. What kind of karma causes a person to first experience happiness and later also experience happiness? 27. This person, before giving, during giving, and after giving, is joyful, and has no regrets in the three periods of time. 28. This person is born among humans in a wealthy and noble family, with parents, spouse, children, servants, friends and relatives all complete and perfect, with storehouses full of precious treasures, elephants, horses, cows, sheep, up to gardens, fore 29. What kind of karma causes a person to first not experience happiness and later not experience happiness, but always experience suffering? 30. This person has no intention to give from the beginning, nor are there good friends who encourage them to give, and they lack faith and are stingy with their precious treasures, not giving even a tiny bit from beginning to end. 31. Therefore, this person, if born among humans, is born into a low caste, poor and destitute, lacking in wealth, food, fields, houses, and possessions, and even lacking in relatives, lacking in happiness before and lacking in happiness after. Therefore 32. Again, what kind of karma causes some people to be greatly wealthy and noble, yet stingy with their possessions and not giving even a little? 33. This one person in the past, having made offerings to the Three Jewels, did not make a vow to cultivate generosity in the future. Therefore, after this person's life ends, if reborn as a human, they will attain great wealth and nobility, living in a 34. What kind of karma causes there to be a person who is born poor and suffering yet delights in giving? 35. This one person, in the past, in the supreme field of the Three Jewels, cultivated giving and also made vows, and in the future, the mind of giving is uninterrupted. After death, he is born in the human realm and receives blessings, coming and going. 36. Again, what kind of karma causes a person to be born poor and suffering, and also stingy, not giving a little? 37. This one person, in the past, did not meet a good friend, and also was ignorant and did not believe in cause and effect. He did not cultivate even a little of the perfection of giving. Therefore, this person, after death, is born in the human realm i 38. What kind of karma leads to having a happy mind and body, like a wheel-turning king, and also enjoying doing meritorious deeds? 39. This one person, in past lives, cultivated the precept of not killing, giving others fearlessness, and also made the vow to give without confusion. Therefore, after this sentient being's life ends, they are reborn in the human realm, obtaining a happ Paragraphs: $ 0 2 4 6 8 10 12 14 19 23 26 29 32 34 36 38 #
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