text
stringlengths 123
8.73k
|
|---|
Please segment these sentences into coherent paragraphs: 0. Ascetics 1. “Monks, there are these three things that are for an ascetic, that are an ascetic’s, that are on the side of an ascetic. 2. Which three? 3. the training in the higher virtue, the training in the higher mind, and the training in the higher wisdom. 4. These are the three things that make one a true ascetic, a true brahmin. 5. Therefore, monks, you should train yourselves thus: 6. ‘We will have great desire to undertake the training in the higher virtue, great desire to undertake the training in the higher mind, and great desire to undertake the training in the higher wisdom.’ 7. It is in this way, monks, that you should train yourselves.”🔽The first section for recitation on the ascetic is finished.🔽The Book of the Tens 8. The Chapter on Ascetics 9. The Mule 10. “Monks, suppose a mule were following a herd of cattle, 11. thinking, ‘I’m a bull, I’m a bull!’ 12. But it doesn’t have the color of a bull, the voice of a bull, or the gait of a bull. 13. He just follows behind the herd of cows, 14. thinking, ‘I’m a bull, I’m a bull.’ 15. In the same way, an individual here follows behind the Saṅgha of bhikkhus, 16. thinking, ‘I’m a bhikkhu, I’m a bhikkhu.’ 17. But he doesn’t have the same desire for undertaking the training in the higher virtue as the other bhikkhus have.🔽He doesn’t have the same desire for undertaking the training in the higher mind as the other bhikkhus have. 18. He doesn’t have the same desire for undertaking the training in the higher wisdom as the other bhikkhus have. 19. He just follows behind the Saṅgha of bhikkhus, 20. thinking, ‘I’m a bhikkhu, I’m a bhikkhu.’ 21. “Therefore, bhikkhus, you should train yourselves thus: 22. ‘I will have strong desire to undertake the training in the higher virtue, strong desire to undertake the training in the higher mind, and strong desire to undertake the training in the higher wisdom.’ 23. That’s how you should train.” 24. The second section 25. The Book of the Tens 26. The Recluse 27. The Field 28. “Monks, there are these three things a farmer-householder should do beforehand. 29. What three? 30. He should first make the field well-plowed and well-harrowed.🔽Having first made the field well-plowed and well-harrowed, he should then sow the seed in season. 31. Having first sown the seed in season, he should then irrigate the field in season and drain it in season.🔽These are the three things a farmer-householder should do beforehand. 32. In the same way, there are these three things a monk should do beforehand. 33. What are the three? 34. The undertaking of the training in the higher virtue, the undertaking of the training in the higher mind, and the undertaking of the training in the higher wisdom. 35. These are the three things a bhikkhu should do first. 36. Therefore, bhikkhus, you should train yourselves thus: 37. ‘We will have great desire to undertake the training in the higher virtue, great desire to undertake the training in the higher mind, and great desire to undertake the training in the higher wisdom.’ 38. It is in this way, bhikkhus, that you should train yourselves.” 39. The third section on “first” is finished. Paragraphs: $ 0 8 10 15 24 28 32 #
|
Please segment these sentences into coherent paragraphs: 0. Dṛḍhamati said to the Buddha, World-Honored One! 1. How does one attain this samādhi through skillful means? 2. The Buddha told Dṛḍhamati, In this object of the buddhas, one focuses the mind without distraction or separation from this object. This is called the door of samādhi. 3. Dṛḍhamati! 4. Through this one object, one understands all dharmas and sees that all dharmas have the same characteristics. This is called the samādhi of one characteristic. 5. The bodhisattva abides in this samādhi and enters the Dharma gate, namely, all speech is the speech of the Tathāgata, all embodied beings are the body of the Tathāgata, because they are not apart from suchness. 6. Furthermore, Resolute Mind! 7. The bodhisattva hears the names of the buddhas, whether two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, ten thousand, or more than that, and at one time he focuses his thoughts, bringing them all to the present, and 8. He also thinks of the Buddha's perfect wondrous body, with the characteristics of form and virtue, all brought to the present, with respect and reverence. 9. He also takes up each of the thirty-two marks of a great man, as well as the characteristics of non-empty conduct, the characteristics of a lion's majestic presence, the characteristic of the invisible crown of the head, the characteristic of the ele 10. They also take the characteristics of the buddhas' worlds and, with faith and understanding, contemplate them as having immeasurable pure characteristics; 11. They also take the assembly of disciples and, with faith and understanding, contemplate them as having immeasurable characteristics. 12. At that time, they have this thought: 13. From where do these buddhas come? 14. Where do I go? 15. They immediately know that the buddhas and their own selves come from nowhere and go nowhere. 16. Contemplating and understanding in this way, at that time the bodhisattvas think like this: 17. In these matters, there is no definite dharma called 'tathāgata.' 18. When contemplating in this way, they know that all dharmas are empty and nonexistent, with a single characteristic and no characteristics. Using the gateway of no characteristics, they enter all dharmas. With such faith and understanding, they penetr 19. Firm Intention! 20. Bodhisattvas are able to focus on the buddhas and fix their thoughts in one place. This is called the gateway to the samādhi of various characteristics. 21. Firm Intention! 22. If a bodhisattva enters this samādhi and thoroughly understands all dharmas to be of one characteristic, which is no characteristic, this is called the samādhi of various characteristics. 23. The bodhisattva abiding in this samādhi knows and sees nothing that is not the Tathāgata, and also does not see or know the Tathāgata; 24. What is known and seen is nothing but the Dharma, and also does not see the Dharma; 25. All that is known and seen is the Buddha's disciples, and also does not see or know the assembly of the Buddha's disciples; 26. What is known and seen is nothing but the teaching of the Dharma, and also does not see or know the teaching of the Dharma; 27. All that is seen and known is nothing but conditions, and also does not see conditions; 28. All that is seen and known is nothing but eloquence, and also does not see eloquence; 29. All that is seen is nothing but buddha lands, and also does not see buddha lands; 30. All that is seen is nothing but worlds, and also does not see worlds; 31. All that is seen is nothing but assemblies, and also does not see assemblies. 32. There is no Dharma that is not spoken, yet nothing is spoken; there is no Dharma that is not manifested, yet nothing is manifested; there is no lack of faith and understanding, yet there is faith and understanding; there is nothing that is not discri 33. Resolute Mind! 34. This is called the samādhi gate of the bodhisattvas. 35. Those who enter this gate will attain unobstructed cognition of all dharmas. 36. Being able to contemplate in this way is called the unobstructed eye; 37. Not being attached to these matters is called the Dharma eye. 38. Resolute Mind! 39. The bodhisattvas, by means of this samādhi, are able to attain unobstructed and boundless eloquence. Paragraphs: $ 0 3 6 12 19 33 #
|
Please segment these sentences into coherent paragraphs: 0. What are they? 1. Thus, the root text states, “initial inquiry, investigation, regret, sleep, etc.” 2. The term “etc.” includes attachment, anger, pride, and doubt. 3. These mental factors are not necessarily associated with all minds. 4. Now, we must analyze how many mental factors are necessarily associated with each type of mind. 5. The root text states, “There are five types of minds.”🔽What are they? 6. A virtuous mind is necessarily associated with one mental factor. An unvirtuous mind is necessarily associated with two mental factors. 7. It is unmixed with other afflictions such as attachment and so on, it is neutral and it is twofold: it is obscured neutral nivṛtāvyākṛta since it is concomitant with the afflicted view of the self and extreme view. 8. It is unmixed ignorance alone, or it is concomitant with other afflictions such as attachment, or it is neutral, which is twofold: it is concomitant with the obscured neutral afflicted view of the self and extreme view, or it is unobscured neutral, w 9. Thus there are twenty two types of ignorance. 10. But it is certain that there are only twenty two types because it says: 11. In some it is increased by regret. 12. It is impossible for both effort and equanimity to occur simultaneously because they are contradictory, like going and sitting. 13. Exertion and equanimity do not occur simultaneously. The sutras also prohibit their simultaneous occurrence. 14. In some places, regret is added. 15. There are two indeterminate factors in the great ground: 16. regret and sleep. 17. Because these two are not in the sixth consciousness, 18. are not in the three realms, and are not solely unwholesome, 19. regret is added to any wholesome mind where there is an opportunity for regret, making twenty-three. 20. Regret is the nature of remorse. 21. It is not a mental factor that is related to the meaning of action. 22. For that very reason, it is said here: 23. Is regret the object of all remorse or is remorse not the object of regret? 24. It is mental pain. 25. How can remorse that has regret as its object be called regret? It is not the nature of something done wrongly. 26. Because the object of the mind is designated as the object of regret. 27. For example, it is said that the object of emptiness is emptiness. 28. Emptiness is the absence of a creator, an inner being, in the aggregates. 29. Concentration that has that as its object is called the emptiness door of liberation. 30. The repulsive is the state of being included in the category of a bloated corpse, a livid corpse, and so on. 31. Nonattachment that has that as its object is called the repulsive. 32. Or else, regret is called remorse that focuses on a misdeed and is designated by the location of its abode. 33. What is the location of the abode of remorse? 34. The root text states, “In the world, they say, ‘I regret it.’” 35. The intended meaning is that it is not only in treatises. 36. Regret is also the abode of remorse because it arises in dependence on that. 37. Therefore, regret is the abode of remorse, which is designated by the abode of regret and is characterized by subsequent distress. 38. Alternatively, this is a case of the result being figuratively designated by the name of the cause. 39. The cause is regret and the result is remorse. Paragraphs: $ 0 4 7 15 20 24 28 32 38 #
|
Please segment these sentences into coherent paragraphs: 0. also being born in the treasure realm. 1. Creating offenses in this life, 2. up to being an icchantika, 3. When their life is about to end, 4. Suffering and pain come to torment them. 5. Suddenly they encounter a good friend, 6. Who teaches them to chant the Buddha's name. 7. The evil signs are then removed, 8. And they are immediately reborn in a wonderful pure land. 9. The wholesome roots of the Mahayana, 10. Down to those who are free from faults from birth, 11. Up to those who turn their merits toward the ultimate mind, 12. According to the shallowness or depth of their karmic actions, 13. Are divided into three grades of the upper class. 14. Those with the capacity for the Hinayana, 15. From the very beginning of the good destinies, 16. Up to the highest worldly dharmas, 17. Are divided into three lifetimes of the middle class. 18. Those with the capacity for the Mahayana and Hinayana, 19. According to the heaviness or lightness of their transgressions, 20. Are divided into three stages of the lower class. 21. This is the shallowness or depth of their practice, 22. And the heaviness or lightness of their evil deeds. 23. They all give rise to the aspiration for enlightenment, 24. And wish to be reborn in the Pure Land. 25. According to the amount of their karmic actions, 26. They all attain rebirth. 27. One should not be biased and cling to one corner, 28. Slandering and doubting the practice of purity. 29. It is also said that in this defiled and evil time, 30. It is not suitable to chant the Buddha's name and wish to be reborn in the Western Pure Land. 31. This is not a broad view. 32. The Sutra of Immeasurable Life says: 33. When the Way of the sutras is extinguished, 34. the Buddha, out of compassion and pity, 35. specially leaves this sutra, 36. remaining for a hundred years. 37. At that time, sentient beings who hear the name and give rise to faith, 38. will all be reborn in that land. 39. The meaning is as follows: Paragraphs: $ 1 9 14 18 23 27 29 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. Not knowing one's own body is only the four elements, without self or person. 1. Like a king of geese below, there is another explanation that does not contemplate impurity. 2. The first three are about the body in the desire realm. The first clarifies the impurity of the body's own substance, the next one clarifies the impurity of the body's seeds and ultimate end, and the last one clarifies the impurity of the body's own 3. Like the garden above is about the form realm. 4. The precepts and so forth can be understood. 5. The eighth, clarifying the practice without true reality, if one sees the body means seeing that the body has a physical form, good or bad is called characteristics, past karma is the cause, the body is the effect, many colors come together and are c 6. The above seven sections are called one's own cultivation. 7. As for the names of the cultivators, seeing these characteristics is called not cultivating the body. 8. If one sees precepts means seeing the essence of precepts, the characteristics of preventing precepts. Practicing is called cause, and accomplishment is called effect. 9. The noble is above, the ordinary is below, and many precepts are called aggregate. 10. One is general, two is specific, this is oneself, that is others. Cessation of faults is called cessation, and also the separation from the characteristics of precepts is also called precept cessation. The rest of good is called equal. 11. Cultivating the above seven aspects is called precept cultivation. 12. The name of the person who cultivates precepts is pāramitā because precepts can reach the fruit. 13. Seeing such characteristics is called not cultivating precepts. 14. If one sees the mind, one sees that there is a mind essence, grasping at the characteristics of the mind, past karma is called cause, the retribution mind is called effect, many minds are called aggregate, the mind king is called mind, conceptualizat 15. Cultivation and cultivator are explained the same as before. 16. Superior, middling, and inferior minds distinguish various wholesomes and so forth that can be known. 17. Seeing such characteristics is called not cultivating the mind. 18. If one sees wisdom, one sees that wisdom has a substance. The substance refers to the faculty of wisdom. The characteristics of wisdom are initially cultivated and called cause, and ultimately accomplished as effect. Much wisdom is called aggregate. 19. The practices such as giving are the retinue of wisdom, and are called wisdom and so forth. 20. The distinctions of superior, middling, and inferior wisdom are indefinite. Sharp and dull can be understood. 21. Cultivation and the cultivator are explained the same as before. Seeing such characteristics is called not cultivating wisdom. 22. Below is the third section, discussing transformation based on practice, first foolish and then wise. 23. There are three in foolishness: 24. First, transforming due to non-cultivation, not cultivating the above body precepts, mind, and wisdom. 25. Second, transforming due to lack of mind due to fear, lacking the mind of liberation. 26. First, the Dharma explanation, then the three analogies below like a fly are shown. All first establish the analogy and then combine it as can be known. 27. Third, below the lion said, it clarifies that because there is no good and there is evil, it turns. First, the question, then the answer. 28. In the answer, two kinds of five dharmas are distinguished. 29. In the turning of the wise person, the lion first asks, and the Buddha's answer has three parts: 30. First, because there is cultivation, it turns. Fully cultivating the body, precepts, mind, and wisdom above. 31. Second, below this person, if, it turns because there is the mind. 32. Knowing that the power of good can be cultivated and practiced, first, the Dharma explanation clarifies that the power of good is great. Below the four analogies of like cotton flowers show it. The combination below can be known. 33. Third, below having already thought of one's relatives, it turns because there is good. 34. Within this, there are six: 35. First, being close to good people, second, cultivating right views, third, reading and reciting sutras, fourth, seeing those who receive offerings, fifth, serving the Three Jewels, sixth, believing in the eternal, constant, and inherent Buddha-nature 36. These people are able concludes the ability to turn. 37. This is the end of the third section. 38. For this reason concludes the fourth section. 39. From here is the fourth section, encouraging the cultivation and realization of those who are constantly sinking. Paragraphs: $ 0 6 14 18 22 28 31 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. sitting in full lotus position. 1. Next is Vinayaka Vajra, 2. holding a vajra battle-ax with the left hand, 3. and a lasso with the right hand, 4. sitting in half lotus position. 5. Next is the messenger of Ekacūḍā Rākṣasa, 6. with a body the true blue color, a wrathful face, 7. and six arms. 8. The three left hands 9. hold a three-pronged vajra, a lotus flower, and a lasso. The three right hands 10. hold a battle-ax, a vajra staff, and a trident. 11. Sitting in half lotus position. 12. Below the battle-ax, Vinayaka stands in fear with a bent body. 13. Next is Blue-necked Avalokiteśvara Bodhisattva, 14. holding a lotus flower with the left hand, 15. and raising the right hand in a gesture of generosity. 16. Sitting in full lotus position. 17. Next is Ekādaśamukha Avalokiteśvara Bodhisattva, 18. Seated in the full-lotus position. 19. Next, the Wet-Cloth Humming King. 20. With a wrathful face, 21. Standing with the majestic posture of a vajra. 22. Next, the Lotus Flower Son-There Messenger.🔽Holding an axe with the left hand, 23. And grasping a lasso with the right hand, 24. Seated in the half-lotus position. 25. Next, the Great Crown Vajra Bodhisattva. 26. Holding a three-pronged vajra with the left hand, 27. And raising the palm with the right hand, 28. Seated in the half-lotus position. 29. On the northern side, the first from the west, 30. The Unmoving Messenger.🔽Holding a lasso with the left hand, 31. And holding a sword with the right hand, 32. Seated in the half-lotus position. 33. Next, the Stupa Bodhisattva. 34. Holding a lotus flower with each hand, 35. Seated in the half-lotus position. 36. Next, the Great Water Auspicious Bodhisattva.🔽Holding a lotus flower with the left hand, 37. And raising the palm with the right hand, 38. Seated in the half-lotus position. 39. Next, the Tathagata Spear Bodhisattva.🔽Pressing the left hand sideways on the abdomen, Paragraphs: $ 1 5 13 17 19 22 25 29 33 36 #
|
Please segment these sentences into coherent paragraphs: 0. On one occasion Venerable Purāṇa was wandering in the Southern Hills with a large sangha of five hundred monks. 1. After the senior monks had recited the Teaching and the Monastic Law, 2. Purāṇa stayed in the Southern Hills for as long as he liked, and then he went to Rājagaha, to the Bamboo Grove, the squirrel sanctuary, to the senior monks. He exchanged pleasantries with them, and he then sat down. 3. The senior monks said to him, 4. “What was recited by the senior monks is the Teaching and the Monastic Law. 5. Go and recite it.” 6. “The senior monks have recited it well. 7. But I will remember it as I heard it and learned it in the presence of the Buddha.” 8. . The discussion of the supreme penalty 9. Then Venerable Ānanda said to the senior monks, 10. “When the Buddha was about to attain final extinguishment, he said this to me: 11. ‘Well then, Ānanda, after my passing away, the Sangha should impose the supreme penalty on the monk Channa.’” 12. “But, Ānanda, did you ask the Buddha 13. what the supreme penalty is?”🔽“I did ask him, sirs, 14. and he said, 15. ‘Channa may say whatever he likes, 16. but the monks shouldn’t correct him, instruct him, or teach him.’” 17. “Well then, Ānanda, you yourself should impose the brahminical penalty on the monk Channa.” 18. “But how can I do that, Venerable Sir? He’s fierce and rough.” 19. “Well then, Ānanda, go with a number of monks.” 20. “Yes, Venerable Sir,” he replied, and he set out for Kosambī by boat with a large sangha of five hundred monks. 21. When they had disembarked, he sat down with the monks at the root of a tree not far from King Udena’s park. 22. At that time King Udena was strolling in the park with his harem. 23. One of the women in the harem heard 24. that Venerable Ānanda, their teacher, was sitting at the root of a tree not far away. 25. The king’s retinue said to him, 26. “Sir, they say that our teacher, Venerable Ānanda, is sitting at the foot of a tree not far from the park. 27. We’d like to see him.” 28. “Well then, go and see him.”🔽The king’s retinue went to Ānanda, bowed, and sat down. 29. And Ānanda instructed, inspired, and gladdened them with a teaching. 30. They then gave Ānanda five hundred upper robes. 31. The king’s retinue approved and agreed with what Ānanda said. They got up from their seats, bowed down, circumambulated him with their right side toward him, and went to King Udena. 32. King Udena saw them coming and 33. he asked them, 34. “Did you see the monk Ānanda?” 35. “Yes, we saw him.” 36. “Did you give him anything?” 37. “We gave him five hundred upper robes.” 38. King Udena complained and criticized him, 39. “How could the monk Ānanda receive so many robes? Paragraphs: $ 0 8 11 22 28 32 #
|
Please segment these sentences into coherent paragraphs: 0. What is the ritual? 1. Those who are weak are the ones who are to be tolerated. 2. He brought peace to the benefactors, and great happiness to them. 3. I have been invited to the land of the Buddha. 4. Please bring me back to your home. 5. The form of this is the eon. 6. They will remain for more than a hundred generations. 7. The earth, water, fire, and so forth. 8. The gods protect the winds. 9. He protected his teachers and his disciples, His children and his grandchildren. 10. I was happy and happy. 11. They are in excellent places. 12. Then the gods of the mandalas. 13. The text says: The one who has died will be reborn in the same way as the one who has died. 14. I have performed this ritual. 15. The ritual of the Panetti-Buddha, the one who was the source of all beings, was completed. Paragraphs: $ 0 3 6 9 13 15 #
|
Please segment these sentences into coherent paragraphs: 0. I said to him: 1. 'I do not want to kill you. However, I have from the Buddha until the end of my life, with Brahma-conduct as the foremost, observed the five precepts. 2. Therefore, I am only giving you my chief wife as your wife.' 3. Venerable One! 4. When I have given my chief wife, when I am giving, and when I have given, I have never had any regret. 5. Venerable One! 6. I have this kind of practice. The monk praised: 7. Elder! 8. If you have this kind of practice, it is very wonderful! 9. It is very special! 10. Venerable sir! 11. I not only have this teaching. 12. Furthermore, venerable sir! 13. When I go to the assembly hall, if I first see a bhikkhu, I pay homage to him. If he is walking, I follow him while walking. If he is sitting, I sit to one side. Having sat down, I listen to the Dhamma. 14. That venerable one teaches the Dhamma to me, and I also teach the Dhamma to that venerable one. That venerable one asks me about the matter, and I also ask that venerable one about the matter. That venerable one answers me about the matter, and I als 15. Venerable sir! 16. I do not recall ever having treated any elder or senior bhikkhu with disrespect. 17. Venerable sir! 18. I have this teaching. The bhikkhu exclaimed: 19. Householder! 20. If you have this teaching, it is wonderful! 21. It is marvelous! 22. Venerable sir! 23. I not only have this teaching. 24. Furthermore, venerable sir! 25. When I was giving alms to the assembly of monks, the gods in the sky told me: 26. 'Elder! 27. This is an arhat, this is one who is heading towards arhatship, this is a non-returner, this is one who is heading towards non-returning, this is a once-returner, this is one who is heading towards once-returning, this is a stream-enterer, this is on 28. Venerable One! 29. When I was giving alms to the assembly of monks, I never recall having a discriminating mind. 30. Venerable One! 31. I have this quality. 32. The monk exclaimed: 33. Elder! 34. If you have this quality, it is truly wonderful! 35. It is truly special! 36. Venerable One! 37. I do not only have this quality. 38. Furthermore, Venerable One! 39. When I was giving alms to the assembly of monks, a god in the sky told me: Paragraphs: $ 0 3 6 10 15 18 22 26 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. Saptasaptatikā-buddhāvalī-sarvatathāgatamātṛ-nāmasamgīti-dhāraṇī Sūtra🔽Kaifuyi Tongsi Sansi Tejin Shi Honglu Qing 1. Su Guo Gong Shiyi Qianhu Hu Cizi Zeng Sigong 2. Posthumous Title: Great Supervisor, with the title of Great Broad Wisdom, Tripiṭaka Master Amoghavajra of Daxingshansi Temple, translated by imperial decree. Thus have I heard. 3. At one time, the Blessed One, 4. was in the Jeta Grove, Anāthapiṇḍada's Park, in the great city of Śrāvastī. 5. He was together with a great assembly of bhikṣus, as well as bodhisattvas, 6. and the eight groups of spiritual beings surrounding him in front and back. 7. He had compassion for the sentient beings of the future who were of little merit and had evil karma. 8. He then entered the Samādhi of Cundī, 9. and spoke the Dhāraṇī that was spoken by the Buddhas of the past seven koṭīs. 10. Namo saptānāṃ samyaksaṃbuddhakoṭīnāṃ tadyathā oṃ jale jale jale saṃjale svāhā. If there are renunciant and lay bodhisattvas who practice mantra, 11. they should recite and uphold this dhāraṇī. 12. Recite it 900,000 times. 13. The sins of the ten evil deeds, the four grave offenses, and the five heinous crimes committed in innumerable kalpas, 14. will all be eradicated. 15. Wherever one is born, one will always encounter buddhas and bodhisattvas. 16. One will be abundantly wealthy and always be able to renounce the householder's life. 17. If one is a lay bodhisattva, 18. cultivating the practice of precepts firmly without regression, 19. reciting this dhāraṇī, one will always be born in the heavens. 20. Or in the human realm, one will always become a king. 21. One will not fall into evil destinies and will be close to sages. 22. The gods will love and respect, protect and empower one. 23. If one engages in worldly affairs, there will be no calamities or misfortunes. 24. One's appearance will be upright and one's speech will be majestic. 25. One's mind will be free from worry and distress. 26. If an ordained bodhisattva is endowed with all the precepts, 27. and recites at the three times in accordance with the teachings, 28. the supramundane siddhi sought in the present life will manifest in wisdom and concentration. 29. One will attain the perfection of the stages. 30. One will quickly realize unsurpassed perfect enlightenment. 31. If one recites it ten thousand times, 32. one will see the buddhas and bodhisattvas in a dream. 33. One will then spit out black substances. 34. If the person's sins are even more grave, 35. they should recite it twenty thousand times. 36. One will then dream of celestial chambers and temples, 37. or climbing a high mountain or seeing oneself on a tree, 38. or bathing in a large pond, 39. or seeing oneself soaring in the sky, Paragraphs: $ 0 2 3 7 10 13 17 26 31 34 #
|
Please segment these sentences into coherent paragraphs: 0. The expression “bound by the net of the dakinis” is the expression of the purpose. 1. The accomplishment of all desired aims. 2. This is the statement of the ultimate purpose. 3. Now, in order to demonstrate the greatness of the Bhagavān in terms of Śrī Heruka, the venerable Konkaṇa asserts that the perfection of place is taught first. 4. All desired aims are not accomplished without merit. 5. Thus it is explained. 6. Although the accumulation of merit must be gathered prior to the accumulation of wisdom, in this tantra of wisdom, wisdom is taught as the principal [factor].🔽Or, 7. because of possessing faith, one relies on the Dharma. 8. Because of possessing wisdom, there is right knowledge. These two are principally wisdom. 9. Faith is its prerequisite. 10. And the Ratnakutasutra says: 11. The one who causes the realization of thatness is wisdom. 12. Therefore, Bhavyaklrti asserts that wisdom and gnosis are taught first by implication in the explanation of the abode. 13. The word secret is explained as referring to all yogis who abide in the three realms. 14. The secret that is the supreme secret is the glorious Heruka, the Bhagavat who pervades all that is included in the element of space with a single taste and a single mode, and who abides in union with Vajravarahi and so forth. 15. The abode is supreme, meaning it is the best and foremost. 16. because it is the basis of mundane and supramundane intuition, and is unsurpassed. 17. In the circle means that it is delightful, because it is the activity of the enjoyment of unsurpassed worship. 18. In order to demonstrate that the retinue is not different, he says: 19. The three circles of body, speech, and mind of all the Buddhas are always present in the body of the Bodhisattva who is in the tenth stage. 20. The three circles of body, speech, and mind of all those who are present in all three realms are always present in the body of the Bodhisattva who is in the tenth stage, because he is the nature of all the Buddhas. 21. Always shows that it is the nature of never being separated from them. 22. The word abides should be understood to indicate the single aspect of abiding in the state of being inseparable from the three realms, and of being victorious over the three realms, and to indicate the nature of fearlessness. 23. And that is as stated in the Tantra of the Victorious Over the Three Realms: 24. The blazing fire of passion, the blazing fire of passion of complete purity, is the luminosity of the nature of phenomena of all phenomena. 25. The luminosity of the nature is the emptiness of the all-pervading expanse of reality. 26. The phrase the embodiment of all dakinis was previously explained by the master as the embodiment of all yoginis. 27. Bhavyakīrti explains that “the one who is the nature of all ḍākinīs” is the nature of the eighteen emptinesses. 28. And whatever is emptiness is wisdom. 29. And that itself is the ḍākinī, Bhavyakīrti thinks. 30. “Hero” means that he acts for the welfare of all sentient beings. 31. Or, he is a hero because he possesses the quality of supreme stability. 32. “Vajra” means indivisible. 33. “Hero” means that he abides in the performance of the welfare of all sentient beings with gnosis. 34. Or, he is Vajrasattva because he cannot be shaken by Brahmā, Viṣṇu, the gods of the Thirty-Three, and so on. 35. Since it is the very nature of that innate bliss, it is called the bliss of supreme joy. 36. Or, because it is the very nature of method and wisdom, 37. or because it is endowed with the perfection of one's own and others' goals, it is supreme, meaning excellent. This is asserted by the master Kongkaṇi. 38. The master Indrabhūti explains:🔽Secret 39. refers to the earth element.🔽Supreme Paragraphs: $ 0 3 6 10 13 18 23 26 30 38 #
|
Please segment these sentences into coherent paragraphs: 0. The two dragon brothers, wind and rain, are timely and able to bring joy to people. 1. Wise refers to nature, and also because of being wise and good. 2. Vimacitrin means pure mind. 3. The Sutra of Contemplation of the Mind of Enlightenment translates it as resonant height, and also as dwelling in a hole. 4. It is said that Vimacitrin means patterned, and also adorned with jewels, the father of Indra's wife, Alambusha. 5. Kumbhânda means broad buttocks. 6. Second, the cause of liberation reverses the explanation of the first section. 7. The cause of liberation, etc., the first section says: Able to liberate all sentient beings, crossing the great ocean of existence with immeasurable suffering. 8. Since it says all sentient beings are liberated and cross the ocean of existence, they must each be liberated from the three obstacles within the realm and outside the realm. Therefore, cause and effect are used to correspond to karmic retribution. 9. Existence is due to delusion, so it should be afflictions. 10. The four lines below blue lotus flowers refer to four-colored lotus flowers. Blue lotus is blue, padma is red, kumuda is yellow, and pundarika is white.Here is the corrected and aligned text: 11. Commentary on the Golden Light Sūtra, Volume 5, Part 2 Paragraphs: $ 0 3 6 10 11 #
|
Please segment these sentences into coherent paragraphs: 0. You should understand that the modes of activity of the other mental activities are also like this. 1. Thus, because it is associated with these universal mental activities, because it is associated with a single class of retribution, because it is associated with the most subtle and fine state, because it always arises with a single class of objects, 2. Question: 3. How is the mode of activity of the cause and effect of these two consciousnesses established? 4. Answer: 5. The ālaya consciousness is a twofold cause of the evolving consciousnesses: it is the cause of their generation as seeds and it is the cause of their support. 6. The cause of generation as seeds means that all evolving consciousnesses, whether good, bad, or morally neutral, are born by being generated from seeds in the ālaya consciousness. 7. The cause of support means that the five material organs are supported by the ālaya consciousness, and therefore the five forms of consciousness have a support and are not without support. 8. Also, because this consciousness exists, there is a mental faculty, and because of the support of this mental faculty, mental consciousness can be born. 9. Just as the five forms of consciousness evolve supported by the five material organs such as the eyes, and not without these organs, 10. so it is with mental consciousness, which is not without a mental organ. 11. Also, the evolving consciousnesses are a twofold cause of the ālaya consciousness: in the present life, they nourish its seeds, and in future lives, they cause the seeds to grow and increase. 12. The seeds are nourished in the present life, because the various good, bad, and morally neutral forms of consciousness arise in dependence on the store consciousness and leave impressions on it.🔽These impressions are the cause for the subsequent good 13. The seeds are collected and planted in a future life, because the various impressions attract and collect the future store consciousness and its seeds. 14. These four kinds of causes are the establishment of the relationship between the store consciousness and the evolving consciousnesses as cause and effect. 15. What is the establishment of the relationship between the simultaneous support of the various consciousnesses?🔽The Yogācārabhūmi Śāstra says, The various forms of consciousness are born supported by the material organs, but the evolving consciousness 16. Ālaya consciousness sometimes occurs only together with one evolving consciousness, i.e., manas. 17. Why is this? 18. Because this manas is always associated with the view of a self, pride in self, etc., and the mode of activity of its arrogance is such that it occurs simultaneously with this consciousness in a state in which mind is present and in a state in which 19. Also, this manas always takes ālaya consciousness as its object, grasps it as a self, and occurs with the mode of activity of arrogant pride. 20. Also, this consciousness sometimes occurs together with two evolving consciousnesses, i.e., manas and mental consciousness.🔽Sometimes it occurs together with three evolving consciousnesses, i.e., the first two and one of the five consciousnesses. 21. Sometimes it occurs together with four evolving consciousnesses, i.e., the first two and two of the five consciousnesses. 22. In this way, it may occur at one time together with one to seven evolving consciousnesses, i.e., when the five consciousnesses occur together, it occurs with the first two and the five. 23. Next, it was said above that mental consciousness arises in dependence on the defiled manas. As long as manas has not perished, one is not liberated from the bondage of the perception of objects. 24. But when manas perishes, one is liberated from the bondage of the perception of objects. 25. Also, this mental consciousness can have as its object the realms of others or its own realm. 26. As for having as its object the realms of others, it may be either general or specific, and it has as its objects the realms of the five consciousnesses. 27. As for having as its object its own realm, it has as its object the realm of dharmas. 28. Next, ālaya consciousness sometimes evolves together with the feeling of suffering, the feeling of pleasure, or the feeling of neither suffering nor pleasure. 29. These feelings are associated with the evolving consciousnesses, arise in dependence on the evolving consciousnesses, and are born from the seeds of these consciousnesses. 30. Also, in the human realm, among the desire realm gods, and among a part of the hungry ghosts and animals, the innate neither-painful-nor-pleasant feeling is mixed with the feeling associated with the body of the transforming consciousnesses of pain, 31. If in the hells one is overwhelmed by others, the neither-painful-nor-pleasant feeling is associated with the transforming consciousnesses and occurs together with the feeling of pure pain without mixture. 32. You should know that this feeling is difficult to discern because it is overwhelmed. 33. Just as in the hells it always occurs together with the feeling of pain, so in the three lower stages of trance it always occurs together with the feeling of pleasure, and in the fourth trance stage and above it always occurs together with the feelin 34. Next, the ālaya consciousness at one time occurs together with the good, bad, and indeterminate mental activities associated with the transforming consciousnesses. 35. In the same way, the ālaya consciousness evolves together with the evolving consciousnesses, and it also evolves together with the adventitious feelings and the adventitious good, bad, and indeterminate mental activities. 36. But it cannot be said that it is associated with them. 37. Why is this? 38. Because it does not evolve with them in relation to the same object. 39. Even though the eye consciousness evolves together with the eye, still it is not associated with it. Paragraphs: $ 2 5 16 23 28 34 #
|
Please segment these sentences into coherent paragraphs: 0. will seize him and go. 1. With full eyes: He too, having gone a little way facing east, looked at me with eyes full of tears. At that time, with that 2. ‘Pool’: a pool of water.🔽‘Overgrown’: overgrown with trees on both banks. 3. ‘Fearless’: he was fearless, confident, 4. when he had entered the pool, having shown Āḷāra his humility, and had descended as far as his navel. 5. The place where he had entered the water was fearless for him.🔽‘I entered’: having entered.🔽‘Divine’: without falling into negligence in the nāga world, the divine retinue appeared before me on the bank of the pool🔽before I had even reached the bank. 6. ‘Attended’: approached.🔽‘Inwardly’: like the flesh of his heart. 7. ‘You are very helpful to me, I will do you an honour. Look at my dwelling places.’ 8. “Look at my nāga-palace. Masakkasāraṃ viyāti: Masakkasāraṃ is said to be the absence of bending and stretching, 9. Look at my Nāga-palace. Masakkasāraṃ viya: Masakkasāra is said to be the king of mountains, Sineru, because of its solidity and because of its not being able to be shaken or moved. He said this referring to the Tāvatiṃsa palace built there. 10. “Great King! Having said this, the Nāga King, further, praising his own Nāga-palace, spoke this pair of verses: 11. “That place, having a form that is complete, is not stony, is soft and beautiful; 12. The ground is low-lying, with little dust, and is pleasing, where one leaves behind sorrow. 13. “Not tangled, with lapis lazuli-blue, in the four directions, a very beautiful mango grove; 14. Ripe and unripe fruit, and flowers, always bearing fruit, it rains down.” 15. Herein, asakkharāti there, the ground is free from stony grit, soft, beautiful, made of gold, silver, and gems, 16. filled with the sand of the seven treasures. Nīcattiṇāti endowed with low-lying grass, the colour of the back of an Indra-gopaka beetle. 17. And with no stumps or thorns. Where they leave grief behind: where, as soon as they have entered, they become free from grief. 18. Unruffled: not ruffled, not uneven, or free from the state of being high and low. Like beryl: 19. like beryl in colour. In that nāga world there is a lotus-pond made of beryl, with clear water, blue in hue, covered with various kinds of lotuses, 20. and the meaning is that it is like a lotus-pond. In the four directions: in the four directions of that lotus-pond. Ripe:🔽in that mango grove the mango trees are ripe-fruited, half-ripe-fruited, and newly-fruited, and the meaning is that they are in 21. Ever-blossoming: endowed with flowers and fruits suitable to the four seasons. 22. In the midst of those groves, a dwelling, resplendent, like the sun, 23. With a door-bolt of silver, and a door of gold, it shines like lightning in the sky. 24. “There were many precious gems, of gold and crystal, of various kinds, well-made, 25. Filled with women, adorned, wearing golden ornaments, O King. 26. “Then Saṅkhapāla, of incomparable beauty, ascended the palace, 27. With a thousand pillars, of incomparable splendour, where his wife, the queen, was. 28. “And a woman of surpassing beauty, taking a very valuable crystal, 29. A beautiful gem, endowed with the characteristics of a gem, unbidden, offered it to me as a seat. 30. “Then the serpent, taking me by the hand, seated me on a couch, 31. Saying: ‘This is your seat, please sit down, for you are one of my teachers.’ 32. “And another woman of surpassing beauty, taking water, approached, 33. And washed my feet, O Lord of men, as a wife does for her dear husband. 34. “And another woman of surpassing beauty, taking a golden bowl, 35. and many a kind of curry, and a choice of food.🔽“When I had eaten, O Bhārata, four women, 36. knowing my wish, attended on me; 37. and then a great many heavenly pleasures fell to me.” 38. Herein, the palace is a mansion. The light-giving place is a place with bright illumination. The silver door means 39. the silver door-leaves and bolts. The jewels means the couches and the inner apartments are of such kind. Filled means full. Paragraphs: $ 1 4 7 10 15 22 26 30 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. If there are those in training, those who are training, and those who will train, all of them will enter this bodhisattva's treasure trove, and then reach the Great Vehicle. 1. Those who wish to train, those who will attain it, and those who have not yet reached it, will all be caused to attain it and enter it universally. 2. In this way, Nītha spoke to the assembly of bodhisattvas, expounding the essential scriptures of the bodhisattva canon in the middle of the night, widely discerning the principles and their destinations. 3. Chapter 8: The Wheel of Non-Retrogression (Part 2) The Wheel of Non-Retrogression, Part 8. Nītha, the Youthful True Man, further expounded in the latter night for the bodhisattvas and great beings, widely proclaiming the wheel of non-retrogression an 4. What is meant by the wheel of non-retrogression? 5. Moreover, son of noble family! 6. The reason it is called the wheel of non-retrogression is that when a bodhisattva expounds the scriptures and Dharma now, if those who come to listen all attain the principles and do not return, then he expounds the wheel of non-retrogression, causin 7. The bodhisattva-mahāsattva who practices the irreversible wheel does not create various practices for the sake of sentient beings; 8. He does not cultivate various practices for the sake of the dharmas; 9. He does not engage in various practices in the various lands; 10. He does not engage in various practices for the sake of the buddhas; 11. He does not engage in various practices in the various vehicles. 12. He universally sees everywhere he goes, turning the wheel of the Dharma without destroying the Dharma realm. This is called turning the wheel of the Dharma. Therefore, it is called the irreversible wheel. 13. The wheel that he turns is uninterrupted; 14. The wheel that he repairs has no second wheel; 15. That wheel is like a wheel of compassion; 16. The wheel that he turns naturally accords with the truth wherever he goes; 17. The wheel that he turns is the wheel of the field of the Dharma realm. 18. Moreover, son of noble family! 19. If bodhisattvas have faith and joy in this irreversible wheel, they will attain liberation from their own afflictions. They will have faith and joy in all that is to be believed and all that is to be thought, and they will have faith in all that the 20. As for the Tathāgata, there is no twofold liberation, nor does he speak of two. Just as the Tathāgata's liberation is characterized by the marks and excellent features, the characteristics of all dharmas and all dharma-thoughts are also liberated by 21. Moreover, son of noble family! 22. The irreversible wheel does not regress from form, because form is natural; 23. feeling, perception, formation, and consciousness are also like this. Consciousness does not regress, because consciousness is natural. 24. Why is it so? 25. Then, all dharmas are irreversible, just like the original non-existence, and thus become the Dharma wheel. Therefore, it is called the irreversible wheel. 26. That Dharma wheel has no boundaries, no directions, no corners, and is uninterrupted, because it is not a permanent wheel. 27. That Dharma wheel also has no gate, because it is non-dual, and thus it is the Dharma wheel gate. 28. That Dharma wheel cannot be turned by anyone, because there is nothing to turn. 29. That Dharma wheel also has nothing to say, because the Dharma wheel is wordless. 30. That Dharma wheel also has no fame and does not shine, because the wheel has no attainment. 31. Moreover, this irreversible wheel enters emptiness, because there are no appearances to roam in; 32. The gate of tranquility, because there are no appearances of coming; 33. Universally reaching everywhere, because of the appearance of emptiness; 34. Equally controlling everything, originally pure and without appearances. Therefore, it is called the irreversible wheel. 35. Moreover, son of noble family! 36. The wheel of non-retrogression has somewhere to go and somewhere to arrive, and therefore it is called the wheel of non-retrogression. 37. It has somewhere to let go and somewhere to arrive, and therefore it is called the wheel of non-retrogression. 38. In this way, Nītha said to the bodhisattvas: 39. Moreover, son of noble family! Paragraphs: $ 0 3 7 13 18 21 31 35 #
|
Please segment these sentences into coherent paragraphs: 0. After that, one should consecrate it with the mantra oṃ āḥ hūṃ. 1. Then, one should emanate any of the goddesses such as Gaurī, and so on. 2. Having invited the natural mandala, 3. one should imagine it in front. 4. One should offer the arghaṃ and so forth to that. 5. Then, one should dissolve it. 6. One should imagine that the syllable hūṃ is on the tongue of the principal figure in the center and so forth, and one should imagine that they become vajras. 7. Then, one should taste the consecrated elixir. 8. After that, the secret is in the four intermediate directions, above and below. 9. In those places, in order, are Indra, Yama, Varuṇa, Kubera, Agni, Rākṣasa, Vāyu, the great god Mahādeva, the sun god, 10. the moon god, Brahmā, the earth god, and Vemacitrin. 11. Having summoned them, one should imagine them in their respective places and offer the arghaṃ and so forth. 12. Then, one should please them by reciting the mantra Oṃ indrajāla and so forth. 13. Then, as previously taught, one should perform the sprinkling and so forth. 14. When striking with the inner dagger, one should imagine them on the crown of their heads, abiding in the protection wheel. 15. The wrathful ones are like the lower dagger, and the thousand are imagined in their own forms. 16. In sequence, one should strike with the dagger at the previously imagined ones. 17. Or else, one should strike with Amṛtakuṇḍali. 18. The commentary on the fourth chapter of the Padminīkusumavajra’s Compendium of the Meaning of the Tantra called the Seal of Hevajra is completed. 19. The “Indra direction” is the east. 20. The eastern door and so forth are located on the lotus petals of the eastern door. 21. In this way, Gaurī, Caurī, Vetālī, and Ghasmarī are located on the lotus petals of the doors. 22. They should be visualized in this way. 23. How can they be accomplished from a single seed? 24. In response to this question, it is said that they are many in number due to the division of their purity. 25. For example, a single wrathful deity is the lord of the wheel, 26. acts as a doorkeeper, and also abides in the protective wheel. 27. In this way, he is seen in three places. 28. Similarly, Gaurī and so forth act as doorkeepers and so on. 29. Their colors should be known from the division of their purity. 30. The meaning of that is made by the Tathāgata. 31. The hand implements of the deities of the mandala of reflected images should be drawn according to the classification of their body colors. 32. Seeing their purpose, some become eight, some become thirteen, and some become fifteen. 33. For example, although they are called the ten wrathful ones by name, seeing their purpose, they become fourteen. 34. Therefore, there is no fault. 35. The so-called vase of total victory is called the vase of total victory because it is the principal one. 36. It should be understood as the lord of the mandala. 37. Moreover, the eight vases of the eight goddesses should be known. 38. One should imagine a vase in the direction of the door in order to drive out the obstructors. 39. This is the reasoning of the tantra. Paragraphs: $ 0 2 6 8 13 18 19 23 30 35 #
|
Please segment these sentences into coherent paragraphs: 0. The intention is that it should not be used after being stored. But the other meaning is already prohibited by the training rule. “By one who is established in the Dhamma that is conducive to amity”: by one who is established in the state of sharing 1. “A dwelling” : a bed and a seat. For wherever one lies down on a bed, etc., 2. that is a dwelling. Wherever one sits on a chair, etc., that is a seat. Both together are called “a dwelling.” 3. Hence it is said: “a bed,” etc. Herein, a bed is a couch, etc., and a chair is a chair, etc. 4. A bedstead and a chair are the two kinds of “stead.” A dwelling is the whole monastery surrounded by a fence.🔽Some say: “A long-fronted pavilion.”🔽A gabled house is a long pavilion. Some say: “A dwelling with a roof-cover on one side.” A pavilion is 5. Some say: “A long square pavilion.” A stilt house is a house built on posts. A cave is a mere mountain cave. 6. A leṇa is a door-frame. Aṭṭa is a house with thick walls, the roof of which is made of bricks without using rafters.🔽Some say that it is made in the shape of a beehive. Māḷa is a kind of multi-storied building with many corners, 7. which is a special kind of living quarters. Some say that it is a building made in the shape of a circle. 8. As in the case of alms food: “A monk who is a good hand at living in the open air thinks, ‘Where shall I stay tonight?’ 9. He should understand it in the way appropriate to alms food, as described in the way beginning, ‘He is fallen from the noble lineage, outside, a sectarian,’ and ‘He should go with the meditation subject as his heading, without thinking, “Where shall 10. All this should be understood in the way already described. 11. But why did the great Elder, when showing contentment with requisites, not include contentment with the requisite of medicine for the sick? 12. The intention is that the alms-food is included in the requisite of medicine as cure for the sick. 13. If that is so, then contentment with the kinds of resting places should be included in the alms-food too, since they are similar in being things to be brought?🔽No, he shows that it should not be so included, saying “There” , etc. 14. But are not only twelve of the ascetic practices actually included in the requisites, while the one called the “no-couch ascetic practice” is not included anywhere? 15. “The no-couch ascetic practice,” he says, “is included in the noble one’s heritage consisting in development” .🔽And this meaning is to be found in the commentaries, 16. so he says “It is said” , etc. 17. “As though desiring a wide earth” , etc., is said to show that the teaching of the noble heritage is difficult to do because of its vast scope. 18. For the noble heritage is adorned with a thousand modes of practice and is the means to the attainment of the noble path in detail. 19. The teaching given in the way already stated in the Cittuppādakanda is the same as that given in the Ariyavaṃsa in the way about to be stated.🔽But it is given in detail in the Ariyavaṃsa for the purpose of attaining the noble path. 20. That is why it is said: “Adorned with a thousand doors of method … 21. he began the teaching.” 22. The meaning of the word ārāma is “delight” in the sense of delighting by facing towards, by confronting, what is contrary to the opposite qualities.🔽That is why it is said: “The meaning is: delighting” .🔽The compound pahānārāma is a bahubbīhi compoun 23. That is why it is said: “He is one who has delight in the abandoning of” .🔽This is how the compound should be construed here. 24. By the words “he delights in abandoning” he shows that the word pahānārāma is a gerundive and a tatpurisa compound. 25. The same method of explanation applies to the word bhāvanārāma, since it is said “he delights in developing.” 26. “He resorts to the noble lineage of delight in development” is said because it is suitable for the practice of development. 27. But the fact that a monk who is a non-idler is not guilty of certain offenses is 28. included in the thirteen ascetic practices. Therefore, after saying “thirteen ascetic practices,” he said “in the Vinaya it should be taken as weighty.” 29. Because he wants it to be so, the practice is only for one who is established in the Vinaya, since he does not abandon austerity. 30. “The rest of the two Piṭakas is said to be by the lineage of delight in development.” Although in the Suttas and Abhidhamma Piṭakas there are also discussions of virtue here and there, 31. when the qualities by which virtue is purified are discussed, then the Vinaya Piṭaka is said to be a discussion of virtue in detail, 32. and the Suttanta Piṭaka and the Abhidhamma Piṭaka are said to be a discussion of development in detail. 33. So it is said that the rest of the two Piṭakas is said to be by the fourth noble lineage of delight in development. 34. “He delights in developing renunciation” : the term “renunciation” is stated first, because the teaching proceeds in that way. 35. Or else, because all the profitable dhammas of serenity and insight, which are called “renunciation” since they go forth from their opposites, are included there. 36. That reading is called “the renunciation section” . 37. That is why it is said in the commentary: “All profitable dhammas are called ‘renunciation’ .🔽” In the method of the Dasuttarasutta : in the way of the Dasuttarasutta .🔽Or the meaning is: in the method stated in the Dasuttarasutta . 38. The same method applies to the other two.🔽“He” : the bhikkhu devoted to wakefulness.🔽“Renunciation” : access concentration associated with renunciation, which is called “renunciation” because it goes forth from sense desires. 39. “He abandons covetousness in the world” : the development that is the forerunner of the first jhana. Paragraphs: $ 0 4 8 11 14 19 22 27 30 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. The lord of those is the one who is powerful over the emanation and gathering of those. 1. “Blazing” is because of the generation of the goddesses, who are the nature of blazing. 2. “Fierce” is the wrathful ones, 3. and because of their generation, they are “fierce.” 4. “Expansive eyes” are those that are wide open. 5. The Bhagavān, who is like that, said this: 6. “The body, speech, and mind, etc.,” 7. whatever is one of the three, body, etc., is a vajra because it is the nature of the tathāgatas. 8. That very [vajra] should be contemplated as the tathāgata, who is the nature of body, speech, and mind. 9. Moreover, if the form of the deity becomes stable,🔽“nonconceptuality” is a mind free from conceptual elaboration. 10. “Nonapprehending” is speech free from apprehension. 11. The nature of equality is the body, because the three realms are equal. 12. They should be cultivated in that way. 13. The creation stage and the perfection stage. 14. Or else, the body, etc., are the vajra, because they are ordinary, and they are taught. 15. Their cultivation by means of the emptiness of the body, etc., is to be contemplated. 16. How? 17. Non-conceptuality is emptiness. 18. Non-apprehension is signlessness. 19. Equality is wishlessness. 20. Thus, by means of the three gates of liberation, 21. the cultivation of the body, etc., is to be contemplated as not abiding anywhere. 22. That is the first application. 23. Or else, the body, etc., are the vajra, because they become empty by means of the first concentration, and they are indivisible. 24. One should meditate on those as inseparable with Vajrasattva, who has the nature of body, speech, and mind, and the form of three faces and six arms. 25. Nonconceptuality is the tathāgatas, nonapprehension is the goddesses, and the nature of sameness is the wrathful ones abiding in the ten directions. 26. One should meditate on the maṇḍala that is not located anywhere, the nature of which is without beginning or end, and which is situated on a seat of the moon, sun, and so on, in the celestial mansion that is the basis of the seal of the source of phe 27. The maṇḍala is the supreme victor. 28. Then, nonconceptuality is the praise with the thought of the nonapprehension of the three. 29. Nonapprehension is the offering with the thought free from the object of offering, the offerer, and the offering. 30. Equality is the five nectars made of one taste by the process of purification and so forth. 31. Nonabiding is the tasting of that as the essence of Great Vajradhara himself. 32. This is the supreme victory activity. 33. Likewise, body and so forth are the three syllables. 34. They are vajra because they are the nature of Vairochana and so forth. 35. One should meditate on those as body, speech, and mind, by way of the process of entering, abiding, and rising. 36. Non-conceptuality is the meditation on the wisdom of the sphere of reality, non-apprehension is the meditation on the wisdom of discernment, and equality is the meditation on the mirror-like wisdom. 37. Then, one should also abandon the conceptualization of wisdom, and gather it into entering and so forth. 38. Not abiding anywhere is the recitation of the neutral state. 39. And in the Analysis of Karma it is said: Paragraphs: $ 0 5 9 13 16 23 27 33 39 #
|
Please segment these sentences into coherent paragraphs: 0. Then, for that purpose, he asked Jeta, 1. but he did not give it to him because of attachment. 2. He said, Even if you spread out all the wealth, 3. I will not give the land. 4. Then there, Bhadradatta said to him, 5. he wanted to buy the grove for its price. 6. Then he covered the land with wealth, 7. and saw the price of the Dharma and bought it. 8. Having seen his generosity, Jeta 9. had supreme faith in the Buddha. 10. The remaining part of the forest 11. was offered to the Tathāgata. 12. Then, the great sage, the one without a protector, 13. the one who is to be seen by Upatiṣya, 14. with a mind of quick understanding, free from attachment,🔽had a beautiful and virtuous monastery built,🔽like the abode of the lord of wealth had been moved,🔽like the happiness of a house in the northern Kośala, 15. like the ground of the Tathāgata himself, 16. with his own wealth and power, and with his view. 17. In the Great Epic called The Conduct of the Buddha, 18. The eighteenth chapter, called “The Instruction to Anāthapiṇḍada.” 19. Then the Teacher, the Sage, whose mind is various and distinct, 20. having overwhelmed all with his knowledge, 21. from the mountain of the ten half-moons and from the city, 22. he went in stages to the city of King Kumbhīra. 23. Then, having disciplined about a thousand disciples, 24. he went, having attained his father’s country. 25. Then, wishing to take care of him, 26. he went to the outskirts of his own city. 27. Then the ministers and wise ministers, 28. those who move in the highest matters of joyful speech, 29. having attained complete perfection, the noble one, 30. they asked and requested that king, the lord of the land. 31. Then, having heard that he had come, the king 32. with a mind full of joy, wishing to see him, 33. surrounded by all the citizens, 34. quickly abandoned his firmness and went out to meet him. 35. Like Brahma in the midst of the sages, 36. surrounded by his disciples, he saw him from afar. 37. Following the Dharma of the great sages,🔽he abandoned his chariot and approached on foot. 38. Quickly reaching his side, 39. he saw the sage but did not speak. Paragraphs: $ 0 6 12 17 19 25 31 35 #
|
Please segment these sentences into coherent paragraphs: 0. in order to purify all desire, 1. the glorious lotus seal abides. 2. It is called “great seal” because it is the seal of all phenomena, because it is the seal of all buddhas, and because it is the seal of all sentient beings. 3. It is called “great seal” because it is the seal of all phenomena, because it is the seal of all buddhas, and because it is the seal of all sentient beings. 4. In order to explain the purity of the principal deity’s color, it is said: 5. Because of unchanging, pure excellence, 6. like a pure crystal sphere, 7. because of the purity of all desire, 8. the blazing, variegated, swirling light🔽is the color of a pure crystal sphere. 9. It is unchanging because it is not changed by other discordant signs or the latent tendencies of concepts. 10. It possesses the radiance of a water crystal jewel because it has attained mastery over the purity of all phenomena, from form up to omniscience. 11. Since the great compassion of non-abiding nirvana knows the methods of taming many disciples and displays concordant deeds, 12. the radiance of twenty-five colors radiates. 13. Now, in order to explain the ornaments and signs,🔽it is said: 14. The life of the buddhas is adorned with jewels. 15. Adorned with various garments and ornaments, 16. In order to seal the unchanging sign of the family with the result, 17. the life of the buddhas is adorned with Amitayus, and the deeds are in accordance with the family. 18. In order to engage in that, 19. adorned with various garments and ornaments, the sugatas who arise from the light rays of the body fill the billion-world universe. 20. Moreover, the twenty-five faces are marked with the seals. 21. Or, the four faces are marked with fifty hands. 22. Or, the right lotuses are marked with eight and four, with a vajra, wheel, jewel, sword, trident, club, pestle, and the eight auspicious symbols, and so on. 23. The left ones are just lotuses. 24. From that perspective, the maṇḍala of the family is emanated. 25. The lotus ḍākinīs display various methods of taming through illusion. 26. They are established in the enlightenment of buddhahood. 27. The characteristics of the posture of the father and mother in union are as follows: 28. Through the union of the right and left, 29. the half-vajra posture is maintained. 30. The king sits in the lotus posture, 31. and removes all suffering.🔽On the flower-throne, he extends his right foot and rests it on the ground, 32. and with his left foot drawn up, he sits in the lotus posture, in union with the mother. 33. This is the explanation of the mudra called “Glorious Padma Raja Abode.” 34. Furthermore, the characteristics of the great mudras of the retinue goddesses are as follows: 35. With the haughty left hand, 36. one should hold a red lotus as one pleases. 37. And so forth. 38. These eight goddesses 39. hold lotuses in their left hands, in colors corresponding to their own, and they stand in a haughty manner. Paragraphs: $ 0 4 13 27 34 #
|
Please segment these sentences into coherent paragraphs: 0. “One hears the Prātimokṣa Sūtra twice or three times” means that one hears it from the time of the defeating offenses up to the settling of disputes. 1. “One says, ‘I have heard it all’” means that one says, “I have heard it all.” 2. “One does not commit a downfall through ignorance” means that one does not commit a downfall through ignorance. 3. The source story of the prohibition against making needles and awls from horns and bones is this. 4. At that time, many needles and awls were made from a combination of ivory and horn. Although all the monks kept them, no one gave them wages or food. 5. Since everyone asked for them, they were used up. 6. Since they had no provisions, they became poor. The tīrthikas said, “When we had faith in ivory workers before, we were rich. Now we are poor because we have faith in the Śākya monks.” 7. They were scolded, “You are not satisfied. You are insatiable.” 8. The prohibition against making needles and awls from horns is a rule for training in the vinaya. 9. “A monk” means many monks, and also others like them. 10. “A tooth” means a tooth itself. 11. “Needle and awl” means two things: 12. a needle and an awl. 13. “To break” means to break by oneself or to have someone else break. 14. “Having broken” means having broken and then confessing the downfall. 15. “Downfall” means a hell being.🔽“In front of whom” means in front of whom the downfall is confessed. 16. “Should ask” means “Should ask, ‘Have you broken the needle and awl or not?’” If one confesses that thing without asking, then both the one who confesses and the one who listens commit an offense of wrong conduct. 17. That downfall also is not confessed. 18. The basis for the prohibition against lying down on a bed with short or long legs is Śrāvastī. 19. At that time a monk who was an alms-goer was sitting on a bed with short legs. 20. A snake, tormented by the heat, came near, 21. and, as it was lying in the water, the monk, tired from his journey, walked on the bed. The noise of the bed breaking made the snake angry. 22. It seized the monk on the forehead, and the monk died. He was reborn among the gods of the Heaven of the Thirty-three.🔽Because of this fault, the Buddha said, “Do not sleep on a bed with short legs.”🔽The group of six made a bed with twelve legs and s 23. Because of this fault, the Buddha prohibited beds longer than a cubit. 24. Later, because Udayi was tall, he put his elbows on the bed and his knees on the bed frame, and inserted himself into the hole. 25. The expression eight finger-widths of the Sugata is one-fourth of a cubit. 26. The expression except for inserting one cubit is the allowance. 27. The expression from that is the past. 28. The expression having cut, confess the downfall means that having cut the long object, one should confess the downfall. 29. The expression downfall means the three lower rebirths. 30. The expression Whoever confesses in front of you should ask, 'Have you cut that object or not?' means that if one does not ask, there is an offense of wrong conduct for both. 31. The expression that downfall is not confessed means that the downfall is not confessed. 32. The origin story of not allowing the spreading of cotton on a saṅgha bed is in Śrāvastī. 33. After the monks had distributed the bedding, a senior monk who was a beggar came unexpectedly that evening and did not get any bedding.🔽The senior monk Udayin said, “Give the bedding of the senior monk to the beggar.” 34. He joked, “Take out the cotton from the inside of the mattress.” 35. He spread it on the bed and covered it with a cloth. 36. When night fell, he removed the cloth. 37. He made the beggar lie down on it. 38. In the morning, the beggar’s entire body was covered with cotton. The other monks said, “What did you sleep on in the land of cotton?”🔽Udayin said, “I was joking.” 39. The monks who had few concerns ridiculed him. Paragraphs: $ 0 3 8 18 32 #
|
Please segment these sentences into coherent paragraphs: 0. Blessed One, please have compassion for me. 1. It is fitting that you protect me with kindness. 2. Buddhas, please pay attention to me. 3. Those whose nature is the mind of enlightenment and so forth, 4. and others who delight in the teachings, 5. and those who have the vajra eye,🔽please pay attention to me, Great Vajradhara, 6. and to this consecration of so-and-so,🔽which I will perform. 7. It is fitting that you bless it. 8. Endowed with the three meditative states, 9. one should generate the icons and so forth.🔽Having bathed them with water 10. and leaves, 11. one should perform the preliminary worship with that. 12. and recite the mantra. 13. Having made prostrations and offerings, 14. again the five enjoyments, 15. the one who wishes to come to the patient 16. should request the wisdom wheel to depart. 17. This is the ritual for abiding in the deity setup. 18. For the setup in the morning, 19. having done the dust-free, etc., 20. having summoned the buddhas, etc.,🔽one should wash the feet and make offerings. 21. Holding the incense burner, one should light it 22. and recite the verse previously stated. 23. Having cast the words of action, 24. one should say, “I will do it.” 25. Having applied to the three samadhis, 26. one should contemplate in equipoise. 27. Having washed with the vase, with many 28. auspicious sounds preceding, 29. the mantra for that washing is: 30. Just as at the moment of birth 31. all the tathāgatas were bathed, 32. so with pure divine water 33. I too give this bath. 34. oṃ sarva tathāgata abhiṣekata samaye śrīye hūṃ🔽With the mantra of each one, one should stabilize 35. the cloth and so forth with equipoise. 36. Or else, one should offer with one’s own mantra, 37. having recited it in excess, bowing to the principal one. 38. For that, these are the individual mantras: 39. oṃ vajra pūṣpe svāhā🔽oṃ vajra dhūpe svāhā Paragraphs: $ 0 8 18 30 #
|
Please segment these sentences into coherent paragraphs: 0. The bindu descends from the net and pervades the entire body with bliss, and the bliss is equal. 1. Also, the prāṇa is located pervading everything. 2. Why is that? 3. The prāṇa is located pervading everything because the sensation of all is born equally, and there is no putrefaction or drying up. 4. Therefore, the yogi/nī, by meditating on the bliss, clarity, and nonconceptuality of the body pervaded by the four bindus descending from the net of nāḍīs, will ascend above the summit of existence and will hold the special instructions. 5. The characteristic of retention is that the life-force is blocked in the forehead, the life-force wind is blocked at the tip of the vajra jewel, and the mind becomes one-pointed at the base of the vajra, retaining the bliss of the bodhicitta that doe 6. Therefore, the function and characteristic of retention have been explained. 7. Now, the function and characteristic of recollection will be explained. 8. In this regard, “fierce” means untamed. 9. Or, the nature of being very angry toward everyone is “fierce.” 10. The quality of that kind of nature is the wisdom dakini, who is named “fierce” because she has good qualities. 11. Also, since she has the ability to prevent the arising of afflictions, she is “fierce.” 12. Also, the quality of being extremely swift, 13. the quality of being a fierce cutter, 14. the nature of ripening quickly, 15. or the expression of all things, 16. is called candālī because it makes the object of meditation disappear. 17. That characteristic of mindfulness illuminates the entire triple world. 18. It causes one to ascend into the space of the three existences and become immovable, so it is called candālī, the burner of the three poisons. 19. Because of that, it is called mindfulness. 20. Thus, the ten recollections have been explained. 21. Now, the function and characteristic of samādhi will be explained. 22. There, “the nature of method and wisdom” means that the object of the single taste of the object of knowledge and wisdom is blocked. 23. The dharmakāya, which is free from the extremes of conceptual elaboration, is realized as a clear mind, like clouds in the sky or mist on the ground, by the power of the supreme, unchanging mind. 24. That is the function of samādhi. 25. The characteristic of samādhi is the jñānakāya, which is attained by the power of samādhi. 26. Moreover, the yogi/nī stops the ten types of prāṇa and so on, or they disappear, and the mind becomes unmoving. 27. “Seeing” is taught by the Bhagavān in the twelve-thousand-line Hevajra Tantra as the definitive meaning. 28. That explains the function and characteristic of samādhi. 29. From here on, having explained the divisions, characteristics, and functions of the six-branched yoga, 30. Now the qualities are to be described. 31. The means of achievement that is taught as the six-branched yoga 32. is also threefold by the division of water and so forth. 33. The means of achievement of the Lord of the Universe 34. is known as the Wheel of Time. 35. By the three seals and the three measures 36. the lord of beings grants liberation to the yogis. 37. Therein, by the division of water and so forth 38. means that the karmamudra is a virtuous woman who is twelve, 39. sixteen, or twenty years old. Paragraphs: $ 0 4 7 17 21 29 31 #
|
Please segment these sentences into coherent paragraphs: 0. What is the forerunner of a legal issue arising from business? 1. Greed is a forerunner, hatred is a forerunner, delusion is a forerunner, non-greed is a forerunner, non-hatred is a forerunner, non-delusion is a forerunner. 2. How many bases? 3. There are four kinds of legal procedures as bases. 4. How many sources? 5. There are four kinds of legal procedures as sources. 6. How many grounds? 7. There are four kinds of legal procedures as grounds. 8. How many causes? 9. There are nine causes: 10. three causes of what is wholesome, three causes of what is unwholesome, and three causes of what is indeterminate. 11. How many roots? 12. There is one root: 13. the Sangha. 14. In how many ways does a legal procedure come into existence? 15. A legal procedure comes into existence in two ways: 16. by a motion or by consent. 17. By how many principles for settling legal issues is a legal issue arising from business settled? 18. A legal issue arising from business is settled by one principle for settling legal issues: 19. by resolution face-to-face. 20. How many principles for settling legal issues are there? 21. There are seven principles for settling legal issues: 22. Resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, covering over as if with grass. 23. These are the seven principles for settling legal issues. 24. Are there any cases where these seven principles for settling legal issues are ten principles, and where the ten principles for settling legal issues are seven principles, according to the subject? 25. There are. 26. And how are there? 27. Two principles for settling legal issues apply to legal issues arising from disputes; four principles for settling legal issues apply to legal issues arising from accusations; three principles for settling legal issues apply to legal issues arising f 28. In this way, these seven principles for settling legal issues are ten principles, and the ten principles for settling legal issues are seven principles, according to the subject. 29. The sixth section on “according to the subject” is finished. 30. 7. The section on “in common”🔽How many principles for settling legal issues are in common for legal issues arising from disputes?🔽How many principles for settling legal issues are not in common for legal issues arising from disputes? 31. How many principles for settling legal issues are in common for legal issues arising from accusations? 32. How many principles for settling are not shared for legal issues arising from accusations?🔽How many principles for settling are shared for legal issues arising from offenses? 33. How many principles for settling are not shared for legal issues arising from offenses?🔽How many principles for settling are shared for legal issues arising from business? 34. How many principles for settling are not shared for legal issues arising from business? 35. Two principles for settling are shared for legal issues arising from disputes: 36. resolution face-to-face and majority decision. 37. Five principles for settling are not shared for legal issues arising from disputes: 38. resolution through recollection, resolution because of past insanity, acting according to what has been admitted, further penalty, and covering over as if with grass. 39. Four principles for settling are shared for legal issues arising from accusations: Paragraphs: $ 0 2 9 14 17 20 24 30 35 39 #
|
Please segment these sentences into coherent paragraphs: 0. At that time there was a sick monk whose body was covered with sores and his clothes and bedding were soiled. The Buddha said: 1. You are allowed to keep a cloth to cover your body. 2. Sometimes the hair on the cloth would stick to his sores and cause pain. The Buddha said: 3. You are allowed to use a valuable good cloth to cover your body and wear it inside and outside the niṣṭīna robe. 4. If you go to a layperson's house, you should say: 5. 'I have sores.' 6. If the layperson says: 7. 'Don't worry, just sit down,' 8. you should pull up the niṣṭīna robe and sit. 9. At that time, a bhikṣu suffered from hemorrhoids and used a coarse wooden stick as a suppository, which caused pain. The Buddha said: 10. You are allowed to use wool, silk, or old cloth to wipe it. 11. After using it, he left it there without washing it. The other bhikṣus saw it and despised it. They told the Buddha, and the Buddha said: 12. You should not leave it there without washing it after using it. You should wash it. 13. After washing it, he did not wring out the water, and it became rotten and infested with insects. The Buddha said: 14. You should wring out the water and dry it in the sun. 15. At that time, a sick bhikṣu's body had sores that soiled his clothes and bedding. He told the Buddha, and the Buddha said: 16. You are allowed to keep a sore-covering robe. 17. If you do not have your own robe, you are allowed to take a robe from the Saṃgha to make one. 18. After making it, the bhikṣu did not dare to move the sore-covering robe from that place to another place. He told the Buddha, and the Buddha said: 19. You are allowed to move it. 20. Later, the bhikṣu's sores healed, but he did not take the robe back to its original place. He told the Buddha, and the Buddha said: 21. If it is assigned, it should be washed, dyed, and returned to its original place; 22. if it is not returned, it should be dealt with according to the rules. 23. At that time the group of six monks made canopies, and when the laypeople saw them they all criticized and complained: 24. The Śramaṇas, sons of Śākya! 25. They have no contentment and do not know shame. They say: 26. 'We know the true Dharma.' 27. How can there be the true Dharma like this? 28. It is like a king or a minister. 29. The monks told the Buddha, and the Buddha said: 30. You should not make canopies. 31. At that time a monk urinated and defecated in the open air, and his naked body was exposed. 32. The monks told the Buddha, and the Buddha said: 33. You should use grass, or tree leaves, or tree branches, or iye yan tuo mo, or luo mo mo, or luo if you have a felt blanket to make a covering screen. 34. At that time the group of six monks made awnings, and when the laypeople saw them they all criticized and complained, saying: 35. The śramaṇas, sons of the Śākyas, are insatiable and do not know shame. They say: 36. 'We know the true Dharma. 37. ' How can there be the true Dharma in this way? 38. It is like a king or a minister. 39. The bhikṣus told the Buddha, and the Buddha said: Paragraphs: $ 0 9 15 23 31 #
|
Please segment these sentences into coherent paragraphs: 0. Since it is completely free from defilement, it is pure. 1. Therefore it is called the path of purity. 2. The lord of the nāgas. 3. All those who have entered, are led astray, and are led astray on this pure path are the same. 4. The pure expanse of phenomena is the realization of the pure expanse of my own. 5. The pure space of my mind is the pure space of phenomena. 6. The pure realm of phenomena is the purity of the realm of sentient beings. 7. The purity of all sentient beings is the purity of the eye element, up to the purity of the mental element. 8. The pure element of the mind is the pure realization of the desire realm, the form realm, and the formless realm. 9. The pure elements of desire, form, and formlessness are the elements of space. 10. The mind is the object of the mind. 11. The pure space of space purifies all phenomena. 12. The purity of space is the same for all phenomena. 13. So, he said. 14. The sky is pure, all phenomena are pure, and the self is pure. 15. They are not two, and they are not two. 16. This is the pure path, the pure path of nonduality. 17. Therefore it is called the path of purity. 18. Since there is no feeling in it, the path is the path. 19. It is without feeling. 20. It is the interruption of all feelings. 21. The following is the explanation. 22. There is no feeling beyond sorrow. 23. Therefore, it is called no feeling. 24. The path. 25. Since it is devoid of mind, mind, and consciousness, it is the same as the mind. 26. They have no interest in the Dharma. 27. Therefore it is called the path of purity. 28. When the Blessed One explained this chapter on the qualities of the pure path, the patience of twenty-two thousand purified beings was attained. 29. The king of the nāgas was not satisfied. 30. Blessed One! 31. How should bodhisattvas cultivate the noble path? 32. The Blessed One said, I am the one who has the power to do this. 33. The lord of the nāgas. 34. In this regard, bodhisattvas who wish to meditate on the noble path of purity should become skilled in pure conduct. 35. The body is completely clean. 36. They should purify their speech and their minds. 37. What is the purity of the body? 38. They realize that their own bodies are empty of all sentient beings, that their own bodies are empty of all sentient beings, and that their own bodies are the bodies of all sentient beings. 39. It is the realization of the purity of all sentient beings through the purity of ones own body, and it is the realization of the purity of all sentient beings through the purity of ones own body, which is like the eye of ones own body. Paragraphs: $ 0 3 6 10 13 18 21 25 28 30 34 37 #
|
Please segment these sentences into coherent paragraphs: 0. It means that when one phenomenon that is not different from principle completely includes the Dharma-nature, it causes the many phenomena that are not different from principle to follow the principle that they rely on, all appearing simultaneously w 1. Just as one phenomenon includes principle, so do many phenomena include principle. 2. Then, one thing, according to the principle it relies on, simultaneously appears in many at once. Therefore, it can interpenetrate. This is the Dharma-nature interpenetration gate. 3. As explained in the doctrinal classification. 4. The commentary states: The ocean can have flowers, so it takes the name of the flowers. This is because the name of the ocean is Boundless Wonderful Flower Light. 5. It is like a lotus pond, where the pond takes the name of the flowers. 6. The flowers rely on the ocean, taking the name of the ocean floor. The ocean floor is made of maṇi jewels and banners, so the flowers are called Adorned with Maṇi Jewels. 7. It is like a lotus in mud, where the flower takes the name of the mud. 8. The commentary states: There are only two hundred and ten. The first layer has the number of worlds equal to the dust motes in a buddha land; 9. The second layer has two buddha lands, adding two to the first to make three; 10. The third layer adds three to make six; 11. The fourth layer adds four to make ten; 12. The fifth layer adds five to make fifteen; 13. The sixth layer adds six to make twenty-one; 14. The seventh level adds seven to make twenty-eight; 15. The eighth level adds eight to make thirty-six; 16. The ninth level adds nine to make forty-five; 17. The tenth level adds ten to make fifty-five. 18. The lower ten increases have fifty-five, and the upper ten levels each gradually increase by one, and the calculations also have fifty-five, but each has ten, namely eleven, twenty, thirty, thirty-four, and so on. 19. The upper ten levels have another one hundred, totaling one hundred and fifty-five. 20. Together with the fifty-five of the lower level, there are two hundred and ten. 21. Question: 22. Since there are twenty levels, why is it only said that the buddhakṣetras of the nineteen buddhas are the main buddhakṣetras? 23. Answer: 24. Since the lowest layer only mentions one world, not one world multiplied by the number of dust motes in a buddha land, it says from this one world and so on. It says above this, past worlds equal in number to the dust motes in a buddha land, reaching 25. It is like standing two thousand coins upright to make two hundred tens. Taking one coin at the very bottom is like the lowest world. Above this, past one hundred coins to make the second layer, they together make one hundred. 26. Above this, past one hundred to reach the third layer, it is then two hundred. 27. Reaching the twentieth layer, there are only one thousand nine hundred coins. 28. Therefore, the twentieth layer forms nineteen buddha lands. Think about it. 29. The commentary says will be explained below - this is the third point, which concludes by comparing the surrounding and surrounded. 30. The commentary says six retinues - this is the various arrangements and various adornments mentioned in the sutra, which explain the appearance of the retinue lands. 31. The commentary states Heaven is a perfect dome - the classics describe heaven as having a shape, thus it says the shape of heaven is domed and lofty, its form is like a tripod, thus heaven is round and the earth is square. 32. If the Zhuangzi says Heaven is what is natural, then it has no form or substance. 33. The commentary states It is also like the Lotus Sutra says: 34. Brahma is the father of sentient beings - this is from the sixth chapter of the Lotus Sutra, the chapter on the past events of the Medicine King, which says It is like the Great Brahma King, who is the father of all sentient beings. 35. This sutra is also like this, being the father of all sentient beings. 36. Because Brahma was born at the beginning of the eon, and later there were gods who descended from Brahma, ordinary people all falsely conceive of Brahma as their father. 37. All sutras and treatises refute this as being incorrect, as it is a non-Buddhist doctrine. 38. Now the Lotus Sutra, the Tathagata himself uses this as a metaphor for the Lotus Sutra. How could the Buddha not know that this father is false? 39. Therefore, this is the World-Honored One speaking in accordance with worldly conventions. Paragraphs: $ 0 4 8 21 29 33 #
|
Please segment these sentences into coherent paragraphs: 0. You should only diligently cultivate and practice. Why be sorrowful and distressed? 1. Śāriputra, having heard of the Buddha's nirvāṇa, deeply felt grief and distress. 2. He could not bear to see the World-Honored One enter parinirvāṇa. 3. He now wished to enter nirvāṇa before the Buddha. 4. He only requested the World-Honored One to grant his permission. 5. This was repeated three times. 6. The World-Honored One said, 7. You should know it is time. 8. All sages and saints will ultimately enter quiescence. 9. Śāriputra then adjusted his robes, made offerings with his three karmas, and left. 10. He took the novice monk Saṃghadeva 11. and went to Rājagṛha, to his hometown. 12. He then ordered Saṃghadeva, 13. You go into the city and to the villages, 14. and inform the king, ministers, old friends, and benefactors to come and take leave. 15. Saṃghadeva proclaimed, 16. The preceptor Śāriputra is about to enter parinirvāṇa. 17. Those who wish to see him should go now. 18. King Ajatashatru and the four groups of followers each fled in haste. 19. In this way, Shariputra extensively taught various people according to their illnesses. 20. Some in the assembly attained the first fruit up to the third fruit. 21. Some left home and became arhats. 22. Some vowed to seek the Buddha's path. 23. After hearing the teaching, they made obeisance and left. 24. In the latter part of the night, 25. with body and mind correct, focused on the present, he entered the first meditation. 26. Rising from the first meditation, he entered the second meditation. 27. In this way, he successively entered the concentration of cessation. 28. Rising from the concentration of cessation, he entered parinirvana. 29. At that time, Indra, together with many heavenly beings, came to his place and praised and made offerings. 30. Indra also ordered Vishvakarma 31. to collect various treasures and adorn a high carriage to send him to a flat land. 32. He ordered the yakshas 33. to go to the edge of the great ocean and take gosirsa sandalwood to pile up a large heap. 34. He placed the body on top, poured oil on it, and set it on fire for cremation. 35. After the fire was extinguished,🔽Junti, 36. picked up the relics, put them in a bowl, took the three robes, and carried them to where the Buddha was. 37. Ananda grieved and said, 38. The great general of the Dharma wheel has already attained nirvana. Whom shall I rely on? 39. The Buddha said, Paragraphs: $ 1 6 9 15 18 24 29 35 37 #
|
Please segment these sentences into coherent paragraphs: 0. By the power of this, one is able to lead to the desirable results of being born in a high and noble family, being very wealthy, having a wonderful appearance, being a wheel-turning king, Śakra, Māra, or Brahmā. 1. Such desirable results. According to the above text, 2. Meritorious and immovable actions are called the wholesome leading to the accumulation of merit. 3. The treatise says: 4. The wholesome leading to liberation, up to possessing the Dharma of nirvāṇa. 5. According to the intention of Bodhisattva Vasubandhu, 6. Planting the wholesome roots leading to liberation is called possessing the Dharma of nirvāṇa. 7. Those who have not planted it are called lacking the Dharma of nirvāṇa. 8. The treatise says: 9. If there are those who hear this teaching, up to the previously existing seeds. 10. It clarifies the characteristics of the person of the Nirvana teaching. 11. The treatise. 12. The stage of heat and so forth, will be extensively explained later. 13. It refers to the explanation in the chapter on sages and saints. 14. The treatise. 15. As the world speaks of writing, seals, calculation, literature, and number. 16. One verse below. 17. The ninth major section clarifies the essence of writing and so forth. 18. The treatise says: up to the dharmas of feeling and so forth. 19. It generally lists the essence of the five dharmas. 20. The treatise. 21. Among them, writing and seals, up to the five aggregates as their essence. 22. It clarifies that the essence of writing and seals is the same. 23. The Abhidharma-mahāvibhāṣā-śāstra, fascicle 126, says: 24. Among them, writing refers to the non-created letters. 25. It is simply the means by which letters are formed. 26. Therefore, it is called writing. This is the form of the parts of writing, not the non-associated [form]. It also says: 27. Among them, seals refer to the non-created seals. 28. It is simply the means by which seals are created. 29. This is able to form seals, therefore it is called a seal. The Nyāyapraveśa also says: 30. The various written characters are not called writing. 31. The carved seal text is called a seal. 32. However, due to karmic activity, written characters and seal text are created. 33. It should be known that this is called writing and sealing here. 34. Treatise. 35. Next, calculation and literature have five aggregates as their essence. 36. It clarifies the essence of calculation and literature. 37. Calculation refers to the nine nines, eighty-one, and so forth. 38. Literature refers to skillfully arranging the five tones and so forth. 39. The Abhidharma-mahāvibhāṣā-śāstra says: Paragraphs: $ 0 2 5 8 11 14 17 20 23 34 39 #
|
Please segment these sentences into coherent paragraphs: 0. They cause indigestion, loss of appetite, and a feeling of heaviness in the head. 1. They cause ringing in the ears and dizziness. 2. Those afflicted by them pass dry, small,🔽Noisy, hard, or loose stools, 3. Or stools with mucus, or with pain and froth. 4. They cause dry stools in the manner of hemorrhoids.🔽The skin, nails, feces, and urine, 5. Eyes and face become dark.🔽They cause tumors, spleen disorders, dropsy, 6. And a condition like a mortar. 7. This is the origin of the disorders. 8. In the case of hemorrhoids that are predominantly and excessively associated with loong, the hemorrhoids are dry, do not bleed, and are rough like mustard paste.🔽The hemorrhoids are hard, pointed, and crooked, with a reddish-black color, and are stif 9. The hemorrhoids are uneven, rough like a saw, hard like touching a stone, and have different shapes. 10. The hemorrhoids are crooked like a bow, pointed like a needle, and split at the tip like a ripe bimba fruit. 11. Some hemorrhoids arise like a kadamba flower.🔽Some hemorrhoids are as small as mustard seeds. 12. Moreover, the head and so forth are especially painful, and there is much numbness and so forth, and constipation and so forth.🔽Feces are expelled in the manner of dry wind, and the skin and so forth become dark. 13. Moreover, from that very wind hemorrhoid, tumors and so forth arise. 14. The peak of bile is 15. seen as blue, red, yellow, and white. 16. The hemorrhoids are like a parrot’s tongue. 17. They appear like a rākṣasa’s beak. 18. They are hot, putrid, and feverish. 19. They cause thirst, loss of appetite, and confusion. 20. The feces are loose, slimy, and yellow. 21. They are hot, yellow, and red. 22. They are like rotten barley, with the skin, nails, and so on, turning yellow, green, and blue. 23. Hemorrhoids caused by an excess of bile have the following characteristics: the tips of the hemorrhoids are blue, and they appear red, yellow, and white. They are thin and small, and so on. They have the shape of any of the hemorrhoids, such as the l 24. The stool is warm, soft, and so on, and any of these characteristics may be present. The shape resembles rotten barley. The skin, nails, eyes, face, and impurities become bluish, yellowish, or greenish. 25. If phlegm predominates, the root is thick, 26. firm, and the force of the illness is slow. It is white, 27. swollen, spreading, and oily. It stands up, is round, heavy, and firm. 28. It is sticky, with little sensation and smooth. 29. It itches and feels good when touched. 30. If it is kapilarapaṇa, 31. the bones are like the shape of a cow's udder. 32. It hurts in the bladder and anus, 33. and one feels as if the navel and testicles are cut off.🔽If it is kāsapraśvāsa-hṛd,🔽there is much phlegm, dyspnea, and heart pain. 34. There is much saliva, constant fever, and loss of appetite. 35. The urine is scanty, and there is no sensation in the head. 36. It causes cold fevers. 37. It causes salivation and loss of digestive heat. 38. It causes all diseases of indigestion.🔽Feces are like fat and there is excess phlegm. 39. It causes diarrhea. Paragraphs: $ 0 8 14 25 30 38 #
|
Please segment these sentences into coherent paragraphs: 0. Created two steles and erected them at the tomb site. 1. Prince of Xiangdong Xiao Yi each composed texts for them.🔽At first, when Yun was young, he was fond of scriptures and techniques. 2. In the Wonderful Dharma Lotus Sutra, he pondered and contemplated in detail. 3. He examined the principles and meanings from beginning to end. 4. He then went to a secluded cliff and lectured on this sutra alone. 5. He set up stones as people and used pine leaves as a whisk. 6. He himself chanted and guided, and also explained the difficult points. 7. Therefore, he became famous in the Liang Dynasty and his achievements were well-known. 8. But the text and commentary were dense and repeated, and the front and back were complicated. 9. Thus, relying on lectures and chanting had obstacles to constant practice. 10. Once, at a temple, he lectured on this sutra. 11. Suddenly, heavenly flowers appeared, shaped like flying snow.🔽They filled the sky and descended into the hall. 12. They rose into the air but did not fall. After the lecture, they left. 13. There was a spiritual monk named Baozhi. 14. His Way surpassed that of those outside the Way. 15. Few could understand his mind. 16. He and Yun respected and loved each other. 17. He was called the Dharma Master of the Great Forest. 18. Whenever he came to Mount Yun, he would stay for several nights. 19. He once said: 20. I want to understand the lion's roar. 21. Please ask the Dharma Master to explain it for me. 22. He then analyzed it for him. 23. Zhi then snapped his fingers and praised: 24. Excellent! Subtle and subtle indeed! 25. Yuan Ang of Chenjun, who held the rank of Yitong, said: 26. There is a monk who always makes offerings and studies the Lotus Sutra with Yun. 27. Day and night he makes vows, hoping to attain wisdom and understanding like him. 28. Suddenly he dreamed of an unusual monk who said: 29. Dharma Master Yun has already lectured on this sutra during the time of Dīpaṃkara Buddha. 30. How can he suddenly compete with you? 31. Whenever there was a lecture, those who sent money and goods to request the recitation of the sutra 32. often obtained auspicious responses. 33. And obtained good dreams as recorded elsewhere. 34. A fisherman in Yiling County 35. obtained a sutra scroll from his net. 36. It was the chapter on the four dharmas of nirvana. 37. The title at the end said: 38. In the second year of Yuanhui of the Song dynasty, 39. King Bao Sheng respectfully had it made and offered to Dharma Master Fayun of Guangzhai Temple. Paragraphs: $ 0 1 10 13 25 31 34 #
|
Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The yogin is the yakṣaṇa, the satya. 2. In Tibetan, 3. The characteristics of the yogin are the truth. 4. I bow to the venerable Lady of Liberation. 5. The Buddha, the Dharma, and the Sangha, all of the ten directions, at all times. 6. He bowed his head to his knees and bowed down with devotion. 7. The instructions for meditating on yoga are as follows. 8. Like a collection of various precious stones, 9. The yogi is liberated. 10. This will be summarized. 11. In the middle of the night, he woke up. 12. I will not be able to do anything for anyone but myself. 13. At the beginning, cultivate compassion. 14. Then he looked at himself. 15. The Great Perfection of Wisdom. 16. This is the day of the Great Perfection. 17. The living beings who have been born again, 18. As long as you live, you will be greedy. 19. They are not to be worn by stains. 20. If it is contrary to the instructions, 21. The mind is not distracted by the subtle things. 22. If you do not think about it, 23. What need is there for speech and body? 24. May I be angry and beaten, and do not disturb them. 25. If laziness arises, do it with your knowledge. 26. He threw it over his head, like a blazing fire. 27. I want to go to bed. 28. And how should I behave? 29. The mind does not for a moment separate from the pride of the gods. 30. Always think of yourself. 31. The transcendence of samsara. 32. I am the one who knows and knows. 33. From this day forward I will examine them, and no one will speak of praise or criticism. 34. How could they say that? 35. I will make him like a rock, And make him like a deaf person. 36. The five senses are the form of desire, the sound of smell, and the touch. 37. The mind is the object of the mind. 38. Until it is uttered, it is reversed. 39. Examine the nature of sound in speech, And awaken sentient beings. Paragraphs: $ 0 4 7 11 13 17 24 30 34 #
|
Please segment these sentences into coherent paragraphs: 0. Question: Severing life and destroying splendor are both unwholesome and should attract retribution.🔽Why is it said that only experiencing suffering attracts it? 1. Answer: Reason also can attract it, 2. but it is not mentioned. 3. In order to make the characteristics of causing suffering to others manifest, it is mentioned in a biased way. Question: The similar result is included in the dominant result. 4. Experiencing suffering and destroying splendor should also be able to attract it. 5. Why is it said that only severing life can attract it? Answer: 6. From the perspective of the dominant condition, reason can also attract it. 7. But it is not mentioned. 8. Because the karmic act of severing the life of another, in relation to that short life, 9. Question: If the dominant condition is broad and inclusive, all three should be able to produce results.🔽Why is it that only the destruction of dignity can produce results, not the other two? 10. Answer: The other two can also produce results as the dominant condition.🔽But they are not mentioned because the characteristic of destroying others' dignity is obvious and is mentioned separately. 11. Based on this, one should understand as appropriate. 12. The three results of good karma should be understood in the opposite way to bad karma.🔽The other dominant results and the other good karmic paths should be explained in the opposite way to the above. 13. The rest of the text can be understood. 14. Therefore the correct principle says: 15. Based on this, one should understand the three results of the good karmic paths. 16. First, if one practices, cultivates, and does much of abstaining from killing, 17. by the power of this, one is born in the heavens and receives the result of retribution. 18. After passing away from there, one is reborn among humans and receives the result of proximity, which is an extremely long life. 19. This is the result of proximity. 20. One also produces external things with great majestic light. 21. This is the distant dominant result. 22. The remaining good [actions] have three fruits, which should be explained in the opposite way to the bad [actions]. 23. Moreover, a sutra says... What is wrong livelihood? 24. Below this, the eleventh major text specifically clarifies wrong livelihood. 25. Based on the sutra, a question is raised. 26. Although it is said that without those [three kinds of evil actions], there is no wrong livelihood, to contradict the sutra is unreasonable. 27. The answer. 28. The first two lines clarify the correct meaning. 29. The last two lines refute the attachment. 30. The treatise says: ...because the requisites belong to others. 31. Only the verbal actions produced by anger and delusion 32. Each has four branches. 33. They are collectively called wrong speech. 34. Because speech is itself action, it is not called action. 35. Only the bodily actions produced by anger and delusion 36. Each has three kinds. 37. They are collectively called wrong action. 38. Because the body is not action, it is not called the body. Only the bodily and verbal actions produced by greed 39. The three of the body and the four of speech. Paragraphs: $ 0 3 9 12 16 23 28 31 35 38 #
|
Please segment these sentences into coherent paragraphs: 0. That's right. 1. The laypeople were delighted and gave them various kinds of delicious wine and food, saying: 2. Can you eat it? 3. He replied: 4. If you can eat it, why can't I? 5. After the group of seventeen monks had eaten a lot of food and drink, they became intoxicated and confused. After the meal, they swayed their heads and flapped their arms towards Jetavana, saying: 6. We are extremely happy today, with blessings and no misfortune. 7. At that time, the monks were walking back and forth on the open ground in front of Jetavana. Hearing this sound, the monks asked: 8. Why do you say: 9. 'We are extremely happy today, with blessings and no misfortune'? 10. The group of seventeen monks then explained the above matter in detail. 11. Among them, there were monks who were content with few desires and practiced asceticism. Hearing this matter, they were displeased and reprimanded in various ways: 12. How can it be called a monk eating at the wrong time? 13. Having reprimanded them with various reasons, he told the Buddha in detail. 14. The Buddha assembled the bhikṣus and deliberately asked the group of seventeen bhikṣus: 15. Did you really do this? 16. They replied: 17. We really did it. 18. World-Honored One! 19. The Buddha reprimanded the group of seventeen bhikṣus with various reasons: 20. What is meant by bhikṣus eating at improper times? 21. Having reprimanded them with various reasons, he told the bhikṣus: 22. For the sake of ten benefits, I establish this precept for the bhikṣus. 23. From now on, this precept should be recited like this: 24. If a bhikṣu eats at an improper time, he commits a pāyattika offense. 25. Improper time means from noon until dawn, this period is called improper time.🔽Eating means the five kinds of cooked food. 26. Food means the five kinds of raw food, or the five kinds of food-like substances. 27. Pāyattika means boiling, burning, and obstructing. If one does not repent, it can obstruct the path. 28. In this case, if a bhikṣu eats root food at the wrong time, it is pāyattika. 29. If he eats stems, leaves, flour, or fruit, it is all pāyattika. 30. If a bhikṣu eats rice, gruel, cakes, fish, or meat at the wrong time, it is all pāyattika. 31. If a bhikṣu eats the five kinds of food that resemble meals at the wrong time: 32. porridge, millet, wheat, panicled goosegrass, and kaśa grass, it is all pāyattika. 33. If a bhikṣu eats at the wrong time with the thought of the wrong time, it is pāyattika.🔽If he eats at the wrong time with the thought of the right time, it is pāyattika. 34. If he eats at the wrong time with doubt, it is pāyattika.🔽If he eats at the right time with the thought of the wrong time, it is duṣkṛta. 35. If he eats at the right time with doubt, it is duṣkṛta. 36. If he eats at the right time with the thought of the right time, it is not an offense. 37. The thirty-seventh is finished. The Buddha was in Śrāvastī. 38. At that time, there was a bhikṣu named Upasena who practiced the method of begging for food. 39. This person begged for two portions of food every day: Paragraphs: $ 0 1 5 7 11 14 19 22 25 28 31 33 37 #
|
Please segment these sentences into coherent paragraphs: 0. ” Brahmā said, “Son of noble family, 1. are the qualities of a buddha not direct perception for the Thus-Gone One?” 2. ” Brahmā, 3. if the Thus-Gone One, 4. or the qualities of a buddha, 5. were to be established as real, 6. the qualities of a buddha would be direct perception for the Thus-Gone One. 7. ” Brahmā said, “Son of noble family, 8. are there no qualities of a buddha at all?” 9. ” Brahmā, 10. No dharma is established. 11. It cannot be asserted as existent or nonexistent. 12. No dharma can be asserted as existent or nonexistent. 13. There is no direct experience of that which cannot be asserted as existent or nonexistent. 14. ” He continued, “Well then, how is it taught as the Dharma of the Buddha? 15. ” He replied, “Brahmā, 16. it is like this: 17. space is taught as space, but space has no true, established existence. 18. Brahmā, in the same way, the dharmas of the Buddha are taught as the dharmas of the Buddha, but the dharmas of the Buddha 19. have no true, established existence. 20. ” He continued, “Son of noble family, 21. when beginner bodhisattvas hear this teaching, they are not afraid. 22. It is the armor for the sake of the qualities of the Buddha.🔽 23. It is amazing that you are wearing the armor for the sake of the qualities of the Buddha.🔽” 24. He said, “Brahmā, 25. those beings who are blessed by the Buddha give rise to the mind of awakening. 26. When they hear the profound qualities of the Buddha, they are not frightened. 27. Brahmā, if they grasp and cling, 28. they will be frightened. 29. But if they do not grasp and cling, 30. they will not be frightened. 31. If they have a basis and are attached, 32. they will be frightened. 33. But if they have no basis and are not attached, 34. they will not be frightened. 35. If they grasp at “I” and “mine,” 36. they will be frightened. 37. But if they are free from grasping at “I” and “mine,” 38. they will not be frightened. 39. ” He said, “What is the power by which Paragraphs: $ 0 7 14 20 24 39 #
|
Please segment these sentences into coherent paragraphs: 0. This is the answer. 1. It is called spiritual because it is the spiritual and wondrous merits. 2. Samādhi is called the foot because it is the support of those spiritual powers. 3. Because it is the foot of the spiritual powers, it is called spiritual powers. 4. Some other masters say that the foot refers to desire, etc. 5. This is the explanation of another master. 6. The spiritual powers are precisely samādhi. 7. Because it has spiritual functions. 8. The foot refers to the four kinds of desire, effort, mind, and investigation. 9. They should realize that the factors of enlightenment are called the foot of samādhi. 10. The author of the treatise refutes another master. 11. If you say that the feet are desire, etc., 12. then the factors of enlightenment would number thirteen. 13. On top of the eleven factors of the Vibhāṣā masters, 14. desire and thought are added, so there are thirteen. 15. Because the two kinds of effort and contemplation 16. already exist among the eleven, 17. they are not mentioned as being added. 18. Desire and thought do not exist, so they are separately mentioned as being added. 19. Ancient masters say: 20. Thought is concentration. 21. This is not correct. 22. If thought were concentration, 23. then only desire would be added, 24. because concentration already exists. 25. Now, desire and thought are added. 26. It is known that thought is not concentration. 27. If the spirit were concentration, 28. it would also contradict the sūtra. 29. Since the sūtra says that the spirit refers to enjoying various spiritual powers, dividing one into many, etc., 30. it is known that the spirit is the marvelous virtue of the spirit. 31. The feet refer to the four concentrations of desire, etc. 32. Therefore, it is known that the concentration that is the basis of the spirit is called the feet. 33. The author of the treatise explains the sūtra. 34. Here the Buddha speaks of the fruits of concentration as spiritual powers. 35. The samādhi produced by the four causes such as desire is called feet. 36. Therefore we know that these spiritual powers are not identical to concentration. 37. In reality, concentration is their essence.🔽As for speaking of four spiritual powers, 38. it is named according to the causes. 39. In terms of the effect, Paragraphs: $ 0,1,6,10,19,28,33,37 #
|
Please segment these sentences into coherent paragraphs: 0. Subhūti! 1. By these practices, characteristics, and appearances, one should know that this is called an irreversible bodhisattva-mahāsattva. 2. Furthermore, Subhūti! 3. The bodhisattva-mahāsattva always practices the ten wholesome paths: 4. They themselves do not kill, do not teach others to kill, praise the Dharma of not killing, and joyfully praise those who do not kill; 5. up to they themselves do not have wrong views, do not teach others to have wrong views, do not praise the Dharma of wrong views, and do not joyfully praise those who practice wrong views. 6. Subhūti! 7. By these practices, types, and characteristics, one should know that this is called an irreversible bodhisattva-mahāsattva. 8. Furthermore, Subhūti! 9. Bodhisattva-mahāsattvas, up to in dreams, also do not engage in the ten unwholesome courses of action. 10. By these practices, types, and characteristics, one should know that this is called an irreversible bodhisattva-mahāsattva. 11. Furthermore, Subhūti! 12. Bodhisattva-mahāsattvas, for the sake of benefiting all sentient beings, practice the perfection of giving, up to for the sake of benefiting all sentient beings, practice the perfection of wisdom. 13. Subhūti! 14. By these practices, characteristics, and appearances, one should know that this is a bodhisattva-mahāsattva who will not turn back. 15. Moreover, Subhūti! 16. The various dharmas that bodhisattva-mahāsattvas possess, which they receive, read, recite, explain, and correctly contemplate, namely the sūtras, geya, vyākaraṇa, and upadesa. 17. When these bodhisattvas are practicing the Dharma, they think like this: 18. 'Because of the causes and conditions of this Dharma practice, may the wishes of all sentient beings be fulfilled. 19. With the merit and virtue of this Dharma practice, I share it with all sentient beings and dedicate it towards supreme, perfect enlightenment.' 20. Subhūti! 21. By these practices, characteristics, and appearances, one should know that this is a bodhisattva-mahāsattva who will not turn back. 22. Moreover, Subhūti! 23. Bodhisattva-mahāsattvas do not doubt or regret the extremely profound dharmas. 24. Subhūti said: 25. World-Honored One! 26. For what reasons do bodhisattvas not doubt or regret the profound Dharma? 27. The Buddha said: 28. These irreversible bodhisattvas do not see any dharma that can give rise to doubt, whether it be form, feeling, perception, formation, or consciousness, up to or unsurpassed, perfect enlightenment. They do not see this dharma that can give rise to do 29. Subhūti! 30. By these practices, characteristics, and signs, one should know that this is called an irreversible bodhisattva-mahāsattva. 31. Furthermore, Subhūti! 32. Bodhisattva-mahāsattvas have gentle physical, verbal, and mental actions. 33. Subhūti! 34. By these practices, characteristics, and signs, one should know that this is called an irreversible bodhisattva-mahāsattva. 35. Furthermore, Subhūti! 36. Bodhisattva-mahāsattvas accomplish physical, verbal, and mental actions of loving-kindness. 37. Subhūti! 38. By these practices, characteristics, and appearances, one should know that this is a bodhisattva-mahāsattva who will not regress. 39. Moreover, Subhūti! Paragraphs: $ 0 2 8 11 15 24 31 39 #
|
Please segment these sentences into coherent paragraphs: 0. Mahāsaṃnipāta Sūtra, Scroll 57 1. Translated by Tripiṭaka Master Narendrayaśas of the Northern Qi Dynasty 2. Chapter 15: Sūtra of the Voice-Hearers, Part 15: Sūtra of the Voice-Hearers 3. Homage to the Buddhas of the ten directions. 4. Thus have I heard: 5. Once, the Bhagavān was dwelling on Mount Kharādi, in the abode of the sage Muni, together with a great assembly of voice-hearers exceeding the number of beings, all of whom were the Buddha's great disciples; 6. And with a great assembly of bodhisattvas, countless and limitless, all of whom had gathered from the buddha-realms of the ten directions, having reached the ultimate stage of the Brahma-wing record. 7. At that time, not far from the Buddha, there was the Goddess of Merit, who was dwelling in front of the Buddha. In order to listen to the Dharma, she immediately rose from her seat, joined her palms towards the Buddha, and said to the Buddha: 8. Great Virtuous Bhagavān! 9. There are bodhisattvas who use the ship of the merit of giving to cross the ocean of birth and death. 10. Why is it so? 11. In this buddha-realm, the five turbidities are extremely filthy, and many beings have reduced merit and wisdom. 12. For this reason, the bodhisattva-mahāsattvas arouse a mind of great compassion for these beings. 13. Moreover, these beings propound the doctrine of no cause, lack resources and wealth, and cannot obtain them even if they strive and seek. 14. If these bodhisattvas do not practice giving, they cannot transform those evil beings. 15. Therefore, the bodhisattvas think like this: 16. 'I now don the armor of the perfection of giving and arouse great diligence, hoisting the boat of giving across the ocean of birth and death. 17. These bodhisattva-mahāsattvas cultivate the meritorious acts of giving, causing them to enter the unsurpassed great ocean of the buddhas, and even attain the position of the Dharma King who is supremely consecrated.' 18. World-Honored One! 19. There are also beings who hold the view of eternalism, lack resources and wealth, and cannot obtain them even if they strive and seek. 20. If bodhisattvas do not practice precepts and giving, then they will not bring those sentient beings to maturity. 21. Therefore, bodhisattva-mahāsattvas give rise to a mind of great compassion for sentient beings who cling to permanence, and further think like this: 22. 'I should transform those sentient beings who cling to permanence. I wish to cross the great ocean of birth and death with the armor of upholding the precepts like this.' 23. ...until attaining the position of Dharma King who has received the consecration. 24. These bodhisattvas, with the merit and practices of upholding the precepts and the ten wholesome paths, bring sentient beings to maturity and cause them to enter the unsurpassed great ocean of the buddhas, and even establish them in the position of D 25. World-Honored One! 26. There are also sentient beings who practice the ten wholesome paths but are not pure. In the case of sentient beings who cling to the view of a real self in killing, stealing, sexual misconduct, up to greed, hatred, and so forth, their merit and wisd 27. Therefore, Bodhisattva-mahāsattvas, for those beings who commit the evil deeds of killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, and so forth, they give rise to a mind of great compassion, 28. This is my armor of patience and progress. 29. The precepts of leaving the household life are like a boat for crossing the ocean of birth and death. 30. For this reason, Bodhisattva-mahāsattvas, using the merit and virtue of upholding the precepts and impermanent skillful means, teach and transform sentient beings who have matured through the precepts of leaving the household life. 31. Because of this karma, those bodhisattvas cause them to enter the unsurpassed great ocean of the buddhas, and even establish them in the position of the Dharma King who has received the consecration. Bodhisattva-mahāsattvas themselves are able to ent 32. At that time, the Goddess of Merit said to the Buddha: 33. Great Virtuous Bhagavān! 34. How do Bodhisattva-Mahāsattvas first cultivate the fundamental practices of the perfection of meditation, and after learning, know the aspects of meditation, able to leave the desire realm and eliminate the five branches, accomplish the five branches 35. Namely, the path of karma, the path of afflictions, and the path of suffering. They fulfill the perfection of meditation. 36. How do they fulfill the perfection of meditation? 37. They fully possess the six perfections. 38. After fully possessing the six perfections, they quickly attain supreme perfect enlightenment. 39. The Buddha said: Paragraphs: $ 0 3 4 7 18 25 32 39 #
|
Please segment these sentences into coherent paragraphs: 0. Then, from the mouth of the student sitting on a lotus-painted lotus at the eastern gate, the red petal of the goddess is instantly empty and is generated without moving from the hum. 1. In the form of a dakini, he attracted the bodhisattvas of wisdom, who were not different from him, as before. He invited the goddesses of the wheel, including the heroes, with great passion and entered the purification process. 2. The vajra-like tube empowered him, and he took a lotus with its color, its symbols, and so forth. 3. The goddesses of the sky, such as the dakinis, and the gods of the world, who have the means to live in the sky, 4. I also wish to give the empowerment to the disciples with the song of auspiciousness. 5. Then, taking a little water from the vase of the Victorious One, and pouring it into a pot or a trumpet, you should do the ritual. 6. Or, according to the individual vase, one should go through the vajra peak with the water of the bodhisattva nectar form, which is adorned with a crown. 7. The empowerment is given by the Great Vajra. 8. All the three realms prostrated. 9. The three secrets are the source. 10. There is no one left to be a heroine. 11. OM O VAJRA ADHA ABHISHCA SURATHA STABHAM AHAM. 12. Then, the thought of attaining great bliss is the rite of conferring the empowerment of water. 13. Then, as before, the disciple who supplicates the guru, 14. The jewel-like source, or form-like mother, that arises in an instant from oṃ and jewels, is empowered by the wisdom beings and the goddesses of the one taste in space, and is said to be auspicious by form-vajra and so forth. 15. Then you should do the same for the vajra, bell, and name. 16. Then, made of gold, silk, and so forth, it becomes a jewel, and in its nature, the five tathāgatas, or goddesses, are the forms of the wisdom mind. 17. The head, the two sides, the navel, and the back of the head of the one who has been blessed to dwell in the center of the lineage is in the same order. 18. The Svatari Abhishika Śaṃha Hūṃ. 19. OM STAB VAJRI A BISHI CHA BRAUM 20. Omrattan Vajra Abhishkharma. 21. Om Padma Vajra Abhiśiśa Hari, and bless your head with the five mantra mantra: Om Karma Vajra Abhiśiśa A. 22. OM O VAJRA MUKUTA A BISHA CHASA SURATHA BAM AHAM VAJRA SHYA HO This is the rite of conferring the empowerment of the guru. 23. Then, with the mantra oṃ hūṃtra or harī, you should either hang a garland or tie a garland of flowers to your forehead. 24. Then, in this way, when making supplications, imagine that the form of Amitābha or the form of Khenchhoroh is not different from the wisdom being, and recite the previous verse. 25. The vajra empowerment of the buddhas. 26. You have obtained this. 27. Today, all the buddhas are in the presence of the Buddha. 28. This is the supreme accomplishment. 29. He then offered the vajra to the disciples in three places, and with his hands crossed he offered the vajra. 30. This is the ceremony of conferring the vajra empowerment. 31. Then, in the form of a sword, the disciple who supplicates in this way instantly establishes the meaning of the meaning of the meaning, and in the form of a sword, the wisdom mind, without being different from the bodhisattva. 32. He gave her his hand to the man and gave it to him. 33. And the seal with a vajra and a bell. 34. The verse above is quoted in the following lines: OM VAJRA AADIPATTA BAMMA ABHISHCA MITI STHAVAJRA SAMYA STAVA BAMMA OM VAJRA GANADA ANAHITOSHIMBAKA OR MESANA HITOVAVA. 35. This is the ritual stage of the masters empowerment. 36. Then, having made this supplication, he said, Oṁ, do you manifest from the wheel? In the form of the principal, do you manifest the wisdom that is instantly generated as the bodhisattvas first and last moments? 37. He was given the empowerment by holding a vajra and a bell on his head. 38. Om Heruka Adipati Padma Abhisika Chittamitra Vajraṇa Abhisikaṭa Paramariya Vajravatrama and so forth are represented by the names of the flowers that fall. 39. The empowerment is the empowerment. Paragraphs: $ 0 4 8 12 16 22 25 31 36 #
|
Please segment these sentences into coherent paragraphs: 0. from the chapter on the radiance of the Buddha's light, 1. It is the meaning of the secret and strict reversal of the five dharmas in the Laṅkā. 2. Therefore, the Secret and Strict says:🔽Names arise from characteristics. 3. Characteristics arise from dependent origination. 4. These two give rise to discrimination. 5. The nature of all dharmas is suchness. 6. Skillfully observe this. 7. This is called right knowledge. 8. It is called the nature of imagination. 9. Characteristics are dependent origination. 10. Both names and characteristics are to be eliminated. 11. This is the ultimate truth. 12. The brief explanation says: 13. The five dharmas are: 14. 1. Names. 15. 2. Characteristics. 16. 3. Delusions. 17. 4. Right knowledge. 18. 5. Suchness. 19. These five are matched with delusion and enlightenment. 20. It is said that when deluded, suchness 21. becomes names and characteristics. 22. Right knowledge becomes delusions. 23. When enlightened, names and characteristics are reversed to become suchness. 24. Delusions are reversed to become right knowledge. 25. In the sutra, the first three sentences are names, characteristics, and delusions in sequence. 26. The next three sentences discuss right knowledge. 27. The last verse reveals suchness in terms of the three natures. 28. The brief indication is like this. 29. The meaning of the treatise is said to be revealed based on those names and characteristics. 30. If one understands that the essence of characteristics, etc. is empty, 31. one does not abandon the name that is able to expound the treatise and the meaning that is expounded by the treatise. 32. One unifies suchness based on the object. 33. One transforms understanding into wisdom. 34. Therefore, first, the sage's realization of the Dharma is taken as a model. 35. Then, the principle of being identical to the true is shown. 36. However, the text is very hidden, causing it to be difficult to seek. 37. If one searches through the beginning and end, the meaning is like a finger pointing at the palm. 38. New Subcommentary on the Treatise of ZHUANG, Volume 1 Paragraphs: $ 0 1 12 19 25 30 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. Having gone to the Buddha-field, 1. He will listen to the Dharma from the Victorious Ones. 2. Together with the Bodhisattvas,🔽He will attain all the powers and fearlessnesses, 3. And will be endowed with the major and minor marks. 4. Like a flash of lightning,🔽He will purify all beings without exception, 5. And will purify all the Buddha-fields. 6. From the Root Tantra of the King of the Lotus Net of Avalokitesvara, 7. Chapter Two: The Origin of the Deities.🔽Then Vajrapani, 8. Arising, with palms joined, to the Sage, 9. Having bowed down and sat in the directions, 10. they praised the secret and made this request: 11. “All the lords of the victors dwelling in the ten directions, 12. the protectors, the lords Avalokiteśvara, 13. having come from their own abodes, 14. with great compassion for beings, 15. request the blessing of the essence. 16. In the marvelous essence,🔽the victors of the ten directions and their sons, 17. and the knowledge-holders rejoice in accord.🔽Nevertheless, in order to uphold the many beings,🔽to swiftly attain all powers, 18. and to possess the essence's power, 19. the protectors with great compassion 20. request the root mantra endowed with blessings. 21. O guide, please explain it today.🔽The knowledge mantra is the light of the sun and moon, 22. the root mantra clears away the clouds. 23. The Victorious One, free from all sorrow, 24. Please explain the root dhāraṇī mantra. 25. Then the Blessed One, the Great Sage, 26. In order to quickly liberate from all negativity, 27. Entered into meditative absorption,🔽And from the compassion of his enlightened body, speech, and mind, 28. Avalokiteśvara, the Lion's Roar, 29. Uttered this root awareness mantra: 30. Namo ratnatrayāya | 31. Namo 'ryāvalokiteśvarāya | 32. Bodhisattvāya | 33. Mahāsattvāya | 34. Mahākaruṇikāya | 35. Tadyathā | Oṃ akate | 36. Vikate | Nikate | 37. Tikate |🔽Katamkate | 38. Karote | 39. Vīrya svāhā | Paragraphs: $ 0 6 16 21 25 30 #
|
Please segment these sentences into coherent paragraphs: 0. Who can save and rescue? 1. Although hidden in traces, the Way is not diminished. 2. The disciple, being slow-witted and confused, indulged in serving Laozi. 3. Successive generations have inherited and been tainted by this deviant teaching. 4. Cultivating causes and good development, abandoning confusion and knowing to turn back. 5. Now abandoning the old doctor and relying on the true enlightenment. 6. I wish that in future lives, I will leave home as a young boy. 7. Widely propagate the scriptures and teachings, liberate and guide sentient beings, and together attain Buddhahood. 8. Enter the hells and universally deliver all beings. 9. It is better to remain in the true Dharma and long fall into evil paths. 10. I do not enjoy relying on Laozi's teachings to temporarily attain rebirth in the heavens. 11. Embracing the mind of the Great Vehicle, free from thoughts of the One Vehicle. 12. I sincerely wish that the Buddhas will bear witness and the Bodhisattvas will accept me. 13. Xiao Yan bows. 14. Imperial Decree. 15. With his divine brush, he wrote the vow to give rise to the bodhi mind in the重雲殿重閣. 16. At that time, twenty thousand men and women also gave rise to the bodhi mind and received and upheld it. 17. Imperial Decree to the Court. 18. The great sutras say: 19. There are ninety-six paths. 20. Only the Buddha's path is the correct path. 21. The remaining ninety-five are all non-Buddhist paths. 22. I abandon the non-Buddhist paths and serve the Tathāgata. 23. If there are officials who can enter this vow, 24. each can give rise to the bodhi mind. 25. Laozi, Zhou Gong, Confucius, and others. 26. Although they are disciples of the Tathagata, 27. their teachings are already deviant. 28. They are only worldly goodness. 29. They cannot transcend the ordinary and become sages. 30. The dukes, ministers, officials, feudal lords, kings, and princes. 31. Should abandon falsehood and return to truth, leave evil and enter righteousness. 32. The Chengshi Lun says in the sutra: 33. If one's mind is heavily inclined towards non-Buddhist teachings and lightly towards Buddhism, 34. This is wrong view. 35. If the mind is equally inclined, it is neutral. 36. It should not be considered good or evil. 37. If one's mind is strongly inclined towards Buddhism and lightly towards Laozi, 38. This is pure faith. Pure faith means 39. Pure means both inside and outside are clean. Paragraphs: $ 0 4 8 13 15 18 25 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. This characteristic of merit is the function of suchness. 1. It arises without the need for deliberation by thought. 2. Therefore, it is called the inconceivable activity. 3. Although this function of suchness is in the Buddha's body, 4. It is originally non-dual with the minds of sentient beings. 5. It is just that due to the ignorance and non-awakening of sentient beings, 6. It manifests defilements in accordance with conditions. 7. Its function then does not appear. 8. If those deluded minds are disgusted and seek to return to the source, the function of truth gradually manifests. 9. Then it manifests in accordance with their capacities. 10. It is not an inconceivable activity outside of the mind. 11. The treatise states:🔽Next, the essence of enlightenment...is like a pure mirror. 12. From here onward is the second, the intrinsically pure fundamental enlightenment. 13. Within this there are two parts. 14. The first is the general statement. 15. The second is the specific explanation. 16. This is the first. 17. The previous clarification of the gate of following movement of fundamental enlightenment, 18. Therefore it speaks of following defilement. 19. Now it clarifies the gate of the immobility of fundamental enlightenment. 20. Therefore, it is said to be intrinsically pure. 21. These two fundamental awakenings are without separate substance. 22. This clarifies that the fundamental awakening is unmoving yet moving, moving yet unmoving. 23. Because the essence of awakening has four meanings of purity, it is equal to emptiness. 24. It is just like a pure mirror. 25. The four meanings of fundamental awakening will be explained in the following text. 26. As for the four meanings of emptiness, 27. emptiness is devoid of all characteristics, yet it can contain all things, it is free from defilements and manifests purity, and it demonstrates all things. 28. As for the four meanings of the mirror, 29. emptiness is devoid of external objects, it has substance, it contains myriad images, it is free from defilements, and it manifests images as its function for things. 30. For this reason, emptiness and the mirror are used as analogies for the true nature. 31. The treatise states: 32. What are the four? Up to the meaning of illuminating and realizing. The commentary states: 33. Next, it is explained separately. 34. It is explained separately in four parts. 35. This is the first. 36. As for the mirror of suchness and emptiness, 37. It is the name that is given.🔽As for suchness, 38. It is the essence of truth. 39. The true virtue is not false, therefore it is said to be as it really is. Paragraphs: $ 0 11 17 31 37 #
|
Please segment these sentences into coherent paragraphs: 0. I accept your repentance! 1. Like a fool, like one deluded. In this Buddha Dharma, it is extremely vast. One who can repent in a timely manner is excellent! 2. I now accept your repentance and confession, and you should not commit offenses again in the future. 3. In this way, [the Buddha] repeated it a second and a third time. 4. At that time, Śāriputra said to the bhikṣu: 5. You should not commit offenses again. 6. The reason is this: There are six dharmas that lead to hell, six dharmas that lead to rebirth in the heavens, and six dharmas that lead to nirvāṇa. 7. What are the six? 8. Desiring to harm others, I give rise to this thought of harm and am overjoyed, unable to contain myself; 9. I will instruct others to harm others, giving rise to thoughts of harm in the process; 10. Having harmed others, I give rise to joy in the process, and I will obtain this ill-repute; 11. Before this matter arises, I am already fast-paced and worried. 12. These are said to be the six dharmas that lead a person to an evil destiny. 13. What are the six that lead a person to a good place? 14. Namely, being fully endowed with bodily precepts, fully endowed with verbal precepts, fully endowed with mental precepts, having a pure life force, having a mind free from killing, and having a mind free from jealousy. 15. These are called the six dharmas that lead to rebirth in a good place. 16. What are the six dharmas that lead to nirvana? 17. They are called the six dharmas of recollection. 18. What are the six? 19. They are: practicing loving-kindness with the body without fault; 20. practicing loving-kindness with the speech without fault; 21. practicing loving-kindness with the mind without fault; 22. if one obtains the requisites of livelihood, one is able to share them equally with others without stingy thoughts; 23. upholding the precepts without fault, valued by the wise; 24. such precepts are able to fulfill all the views, whether wrong or right, and the noble ones' way of liberation is able to attain the end of suffering. 25. Such views are all clearly understood. 26. These are called the six dharmas that lead to nirvana. 27. You, bhikṣus! 28. You should seek skillful means to practice these six dharmas. 29. In this way, bhikṣus! 30. You should train like this. 31. At that time, the bhikṣu rose from his seat again, bowed at the feet of Śāriputra, and said: 32. I now repent again, like a fool and a deluded one who does not distinguish the true. 33. I only pray, Śāriputra! 34. Accept my repentance and do not commit offenses again. 35. Śāriputra said: 36. I allow you to repent! 37. In the Dharma of the sages, it is extremely vast and great. You can reform your past and cultivate the future, and do not commit offenses again. 38. At that time, when the bhikṣus heard what Śāriputra said, they joyfully undertook to follow it. 39. (7) Hears this sort of: Paragraphs: $ 0,4,7,13,16,27,31,35,38 #
|
Please segment these sentences into coherent paragraphs: 0. “Bhikkhus, there are these three kinds of persons to be found existing in the world. 1. What three? 2. The blunt one, the medium one, and the sharp one. 3. “And what, bhikkhus, is the blunt person? 4. Here, someone goes to the monastery to listen to the Dhamma from the bhikkhus. 5. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and they reveal the perfectly complete and pure spiritual life. 6. He doesn’t pay attention to the beginning, the middle, or the end of that talk. 7. Even when he gets up from his seat, he doesn’t pay attention to the beginning, the middle, or the end of that talk. 8. Just as water poured on a pot that has a hole leaks away and doesn’t stay there, 9. so too is it with a certain person who goes to the monastery to listen to the Teaching. 10. The monks teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and reveal the perfectly complete and pure spiritual life. 11. He doesn’t pay attention to the beginning, the middle, or the end of that talk. 12. When he gets up from his seat, he doesn’t pay attention to the beginning, the middle, or the end of that talk. 13. This is called a person with a crushed sense of conscience. 14. “And what is a person with a sense of conscience on his shoulder? 15. There is the case where a certain person goes to the monastery to listen to the Teaching in the presence of the monks. 16. The monks teach him the Dhamma: noble, transcendent, a way leading to the complete ending of suffering.🔽As he is sitting there, he pays attention to the beginning, the middle, and the end of that talk. 17. When he gets up from his seat, he doesn’t pay attention to the beginning, the middle, or the end of that talk. 18. Suppose a man had various kinds of food and drink put in a basket, 19. sesame, rice, mung-beans, kidney-beans, chickpeas, and jujubes. 20. Then, getting up from his seat, he would forget it. 21. In the same way, there is the case where a certain person goes to the monastery, to the monks’ presence, for the sake of hearing the Dhamma. 22. The monks teach him the Dhamma—deep, deep in its meaning, consummate, to be directly experienced by the wise—that is well-expounded, aimed at disentanglement, leading to peace, to direct knowledge, to self-awakening, to Nibbāna. 23. As he is sitting there, he pays attention to the beginning of the talk, to its middle, and to its end. 24. But when he gets up from his seat, he doesn’t pay attention to the beginning of the talk, to its middle, or to its end. 25. This sort of person is called one who is knowledgeable about the basket. 26. “And what kind of person is wise? 27. There is the case where a certain person goes to the monastery to listen to the Teaching. 28. The monks teach him the Dhamma: profound, hard to see, hard to comprehend, peaceful, sublime, beyond the scope of conjecture, subtle, to-be-experienced by the wise.🔽As he is listening to the Dhamma, he pays attention, engages mental focusing, and dir 29. Even when he gets up from his seat, he still pays attention, engages mental focusing, and directs his whole mind. 30. Just as a water pot turned upside down does not draw water into itself, 31. So too, there is the case of the person who goes to the monastery, who goes into the presence of the monks, for the sake of hearing the Dhamma. 32. The monks teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and which proclaims an holy life that is utterly perfect and pure. 33. As he is sitting there, he pays attention to the beginning, middle, and end of the talk. 34. Even when he gets up from his seat, he pays attention to the beginning, middle, and end of the talk. 35. This is called the person with wide wisdom. 36. “These are the three kinds of persons to be found existing in the world.” 37. The person with a dull, closed mind, 38. the fool who is not discerning, 39. even if he goes into the presence of the monks,🔽goes for the sake of hearing the Dhamma, Paragraphs: $ 0 3 14 26 37 #
|
Please segment these sentences into coherent paragraphs: 0. When one enters into meditation, the mind is connected with great compassion, which is focused on sentient beings. This is 1. its means. 2. When one enters into the meditation of peace and complete peace, this is 3. its wisdom. 4. When one enters into meditation and accomplishes the wisdom of the 5. buddhas, this is its means. 6. When one does not connect with any phenomenon, this is its wisdom. 7. When one enters into meditation and is focused on upholding all phenomena, this is its means. 8. When one meditates on the indivisible realm of phenomena, this is its 9. wisdom. 10. The skill in means of the bodhisattva who, when entering into meditative concentration, manifests the ornaments of the Buddha’s body, 11. is his skill in means. 12. The wisdom of the bodhisattva who, while abiding in the Dharma body, practices meditative concentration, 13. is his wisdom. 14. The skill in means of the bodhisattva who, when entering into meditative concentration, reflects on the Buddha’s speech, melody, sound, and Brahma voice, 15. is his skill in means. 16. The wisdom of the bodhisattva who practices meditative concentration with the inexpressible nature of phenomena, 17. is his wisdom. 18. The skill in means of the bodhisattva who, when entering into meditative concentration, blesses his mind to be like a vajra, 19. is his skill in means. 20. The wisdom of the bodhisattva who practices meditative concentration with undistracted mindfulness, 21. is his wisdom. 22. The skill in means of the bodhisattva who, when entering into meditative concentration, blesses his previous aspirations to ripen sentient beings, 23. is his skill in means. 24. It is the meditative concentration of all sentient beings, which is considered to be selfless. 25. “The wisdom of the bodhisattvas is the meditation on the selflessness of all beings. 26. “The skill in means of the bodhisattvas is the meditation on the roots of virtue. 27. “The wisdom of the bodhisattvas is the meditation on the rootless and the groundless. 28. “The skill in means of the bodhisattvas is the meditation on the purification of the buddhafields. 29. “The wisdom of the bodhisattvas is the meditation on the equality of the buddhafields and space. 30. “The skill in means of the bodhisattvas is the meditation on the adornment of the site of enlightenment. 31. “The wisdom of the bodhisattvas is the meditation on the pacification of the afflictions. 32. When one enters meditative absorption, one focuses on the turning of the wheel of Dharma.🔽 33. The method is to focus on the turning of the wheel of Dharma when entering meditative absorption. 34. The wisdom is to meditate without turning or reversing. 35. The method is to be equanimous and manifest the meditative absorption of the bodhisattva branches. 36. The wisdom is to be free from the torment of the secondary mental afflictions, to have the bliss of the wisdom and meditative absorption of the tathāgatas, to be free from all phenomena, and to have the discernment of non-apprehending discernment. 37. It is the elimination of all perceptions, and the certainty of all bodhisattvas. 38. This is their wisdom. 39. The perfection of meditative absorption of bodhisattva great beings who practice in this way is inexhaustible. Paragraphs: $ 0 10 14 18 22 25 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. The Venerable Phra Khao Sa Li, having heard what the Buddha said, joyfully undertook to practice it.🔽Here is the corrected and aligned text: 1. Sutra on Distinguishing the Six Sense Bases (163), Middle Length Āgama Sutras, Fundamental Distinguishing Collection, Sutra on Distinguishing the Six Sense Bases, second of the fourth distinguishing recitation. I have heard thus: 2. Once, the Buddha was traveling in the country of Shravasti, staying in the Jeta Grove, Anathapindika's Park. 3. At that time, the World-Honored One told the bhikshus: 4. I will expound the Dharma for you, wonderful in the beginning, wonderful in the middle, and wonderful in the end, with meaning and phrasing, complete and pure, revealing the pure life, namely the Sutra on Distinguishing the Six Sense Bases. 5. Listen attentively, listen attentively, and consider it well. 6. At that time, the bhikshus said: 7. World-Honored One! 8. We will surely receive the teaching. 9. The Buddha said: 10. You should know the six sense bases as internal, you should know the six sense contact-points as internal, you should know the eighteen mental activities as internal, you should know the thirty-six knives as internal, you should know the accomplishme 11. Having practiced what is practiced by the noble ones, the assembly can be taught, the unsurpassed tamer of those to be tamed, the tamer of those to be tamed in all directions, this is called the analysis of the six sense bases sutra matter. 12. Why is it said, 'You should know the six sense bases as internal'? 13. It means the eye sense base, the ear, nose, tongue, body, and mind sense bases, 'You should know the six sense bases as internal' is said for this reason. 14. Why is it said, 'You should know the six sense contact-points as internal'?🔽Here it is said: 15. It means that eye-contact is for seeing forms, ear-contact is for hearing sounds, nose-contact is for smelling fragrances, tongue-contact is for tasting flavors, body-contact is for feeling tactile objects, and mind-contact is for cognizing mental ph 16. The eighteen mental activities should be known as internal. For what reason is this said? 17. A monk, having seen forms with the eye, abides in joy in distinguishing forms, abides in sorrow in distinguishing forms, abides in equanimity in distinguishing forms. Thus, with regard to the ear, nose, tongue, body, and mind cognizing mental phenome 18. The thirty-six knives should be known as internal. For what reason is this said? 19. There are six kinds of joy based on attachment, six kinds of joy based on non-desire, six kinds of sorrow based on attachment, six kinds of sorrow based on non-desire, and six kinds of equanimity based on attachment and six kinds of equanimity based 20. What are the six kinds of joy based on attachment? 21. What are the six kinds of joy based on non-desire? 22. Having seen forms with the eye, joy arises, which should be known as twofold, either based on attachment or based on non-desire. 23. What is joy based on attachment? 24. When the eye knows forms that are delightful, the mind thinks of and loves the forms, being associated with the pleasure of desire. One who has not obtained [the forms] desires to obtain them, and having obtained them, one recollects and gives rise t 25. What is joy based on non-desire? 26. Knowing that forms are impermanent, changing, ending, without desire, ceasing, and subsiding, and recollecting that all forms in the past and present are impermanent, suffering, and subject to cessation, one gives rise to joy. Such joy is called joy 27. In the same way, the ear, nose, tongue, body, and mind know dharmas and give rise to joy, which should be known as twofold, either based on attachment or based on non-desire. 28. What is joy based on attachment? 29. When the mind knows dharmas that can be joyfully contemplated, it gives rise to love and desire, and one wishes to obtain what has not been obtained, and upon obtaining it, one recollects and gives rise to joy. This kind of joy is called joy based on 30. What is joy based on non-desire? 31. Knowing dharmas are impermanent, changing, ending, without desire, ceasing, and extinguishing, and recollecting all dharmas in the past and present are impermanent, suffering, and subject to cessation, one gives rise to joy. This kind of joy is calle 32. What are the six kinds of sorrow based on attachment? 33. What are the six kinds of sorrow based on non-desire? 34. When the eye sees forms and gives rise to sorrow, it should be known as twofold, either based on attachment or based on non-desire. 35. What is sorrow based on attachment? 36. When the eye knows a pleasing form, the mind thinks of and loves the form, and is associated with desire. One who has not attained it cannot attain it, and what has been attained passes away, disperses, disappears, and changes, giving rise to sorrow. 37. What is sorrow based on non-desire? 38. Knowing that form is impermanent, changing, ending, free from desire, ceasing, and previously and now all forms are impermanent, suffering, and subject to cessation, having remembered this, one thinks: 39. When will I attain and enjoy that place, Paragraphs: $ 1 3 9 12 14 16 18 20 22 28 32 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. The relative of the analytical, the relative of the knowledge, and the relative of the verbal. 1. The truth of these is the truth of the three truths. 2. The ultimate truth is to be known through the complete establishment of the singularity. 3. The ultimate is of three types. 4. The ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate, the ultimate 5. The ultimate is suchness. 6. This is called the meaning of the sublime wisdom. 7. The ultimate attainment is nirvana. 8. This is called the ultimate. 9. The ultimate practice is the path. 10. This is called the ultimate. 11. The words that are applied in dependence on these two truths are called the words of truth. 12. This is what the great Nāgārjuna, the foremost of the Madhyamaka schools, said. 13. The Buddha taught the Dharma. 14. It is based on the two truths. 15. The relative truth of the world and the ultimate truth. 16. The two truths are the two truths. 17. The two are not distinguished. 18. This is the teaching of the Buddha. 19. The profound truth is not known. 20. The word truth means that truth is the nature of emptiness. 21. The one who speaks in this way speaks the truth. 22. The four truths are the Teacher. 23. This is the meaning of the text. 24. The four truths are the characteristics of the concise knowledge of all things. 25. The truth of suffering is the characteristic of the mistaken perception of the aggregates and so on. 26. This is because it is not in accord with the noble ones. 27. The truth of origination is, in brief, the truth of the conditions of the conditioned and so on, because of the ignorance of the suffering described. 28. It is the cause of suffering. 29. The truth of cessation is because, as it is analyzed, all phenomena are characterized by the absence of arising. 30. The realization that it is the antidote to the opposite of ignorance is also the truth of the path. 31. The power of love is the power of giving, and so on, which brings complete awakening. 32. The Teacher of the Four Noble Truths. 33. There is no turning back. 34. The companion is the king of the land. 35. This is the meaning of the text. 36. The irreversible is the irreversible that is the irreversible that is the irreversible that is the irreversible that is the irreversible that is the irreversible that is the irreversible that is the irreversible that is the irreversible that is the i 37. It is not a reversal of the way in which the hearer is like a hearer, and it is a clarification of that. 38. This is because he received the prophecy concerning the eighth ground, Mig-yo-b. 39. The nonreturner is the nine types of afflictions that are the result of one's desire for what one has gained through faith and seeing. This is the nonreturner. Paragraphs: $ 0 3 5 11 13 19 23 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. Is it really like this? Who should get them? 1. Is it said that the Sangha should get them? 2. The monks went to inform the World-Honored One of this cause and condition. 3. The Buddha said: 4. It is very difficult for sick monks, so they should be given three robes, a bowl, and any remaining medicine they have received. 5. At that time, Venerable Upāli, knowing the time, asked: 6. World-Honored One! 7. Can sick monks entrust their belongings to others? 8. The Buddha said: 9. They can. 10. He asked again: 11. Can they entrust their medicine? 12. The Buddha said: 13. They can. If they say: 14. 'I will give it when I am better,' 15. then when they are better, it is considered given. 16. If they say: 17. 'I am going to that village. If I do not return, give it,' 18. then if they return, it is considered given. 19. If they say: 20. 'I am going away.🔽If I die, give it,' 21. then when they return, it is considered given. 22. If they definitely say: 23. 'Whether I die or live, my mind is determined to give,' 24. then it should be given. 25. If entrusted to many people, the last person should get it. 26. If given to many people, the one in front should get it. 27. If a bhikṣu becomes permanently ill or enters parinirvāṇa, one should not immediately lock his door. 28. If he has a fellow student or a disciple who observes the precepts and is trustworthy, one may give him the key; 29. if he is not trustworthy, one should take the key and give it to the monk in charge of affairs, and after making offerings to the relics and taking care of things, then take out his clothes and belongings. 30. If there is a fellow student or disciple who observes the precepts and is trustworthy, have him take them out; 31. if he is not trustworthy, have the person in charge of affairs take them out. 32. If a bhikṣu says: 33. I also have clothes and bowls here. 34. One should observe the precepts of the person in front, and if he is trustworthy, he should be given; if he is not trustworthy, he should not be given. 35. If there is a trustworthy person to testify, he should be given first, and then the Saṃgha should accept it. 36. There are three kinds of receiving: 37. 羯磨 receiving, 分分 receiving, and 貿易分 receiving. 38. As for 羯磨 receiving, the person performing the 羯磨 should say: 39. Venerable Sangha, listen! Paragraphs: $ 0 2 5 10 27 32 36 #
|
Please segment these sentences into coherent paragraphs: 0. The bodhisattva called Glorious Mound King said this: 1. “Blessed One, 2. one cannot uphold the sublime Dharma by abandoning everything and being free from the non-noble and all teachings. 3. Blessed One, I will abandon all gain, honor, and praise, and having given up the non-noble and all teachings, I will uphold the Tathāgata’s sublime Dharma.” 4. The bodhisattva Great Radiance said: 5. “Blessed One, 6. one cannot uphold the sublime Dharma by having the notion of duality of Dharma and non-Dharma. 7. Blessed One,🔽I will uphold the sublime Dharma by attaining the equality of all phenomena, free from duality.” 8. The bodhisattva Śrīgupta said, 9. “Blessed One, 10. it is impossible to uphold the sublime Dharma when one is overwhelmed by afflictions. 11. Blessed One,🔽I will uphold the sublime Dharma by overwhelming all afflictions with the wisdom and insight of the noble ones.” 12. The bodhisattva Dhāraṇīdhara said, 13. “Blessed One, 14. it is impossible to uphold the sublime Dharma when one is in the domain of the darkness of delusion. 15. Blessed One, 16. I will attain the light of non-attached wisdom and, having freed myself from the darkness of ignorance with regard to all phenomena, I will uphold the sublime Dharma.” 17. The bodhisattva Vidyunnivāsa said, 18. “Blessed One, 19. the sublime Dharma cannot be upheld with wisdom that is dependent on others. 20. Blessed One, I will attain the wisdom of direct perception with regard to all phenomena, without relying on others, and I will uphold the sublime Dharma.” 21. The bodhisattva Samantakūṭa said, 22. “Blessed One, 23. the sublime Dharma cannot be upheld with an ordinary sense faculty or a deluded mind. 24. Blessed One, I will guard all the faculties, all the doors and sense-spheres, and I will uphold the holy Dharma. 25. The bodhisattva Vimalagarbha said: 26. Blessed One, 27. one cannot uphold the holy Dharma with the perception of sentient beings and phenomena as being separate. 28. Blessed One, 29. I will uphold the holy Dharma by attaining equanimity toward all sentient beings and the sameness of all phenomena. 30. The bodhisattva Viśeṣagāmin said: 31. Blessed One, 32. one cannot uphold the holy Dharma with an unfocused and distracted mind. 33. Blessed One, 34. I will uphold the sublime Dharma with a mind that is equipoised and undistracted. 35. ” The bodhisattva leader said, 36. “Blessed One, 37. one who does not know the method of knowing the path and who has entered a bad path is unable to uphold the sublime Dharma. 38. Blessed One, 39. I will know the method of knowing the path, and I will establish sentient beings in the true path, having turned them away from bad paths, and uphold the sublime Dharma.🔽” The bodhisattva Sumati said, Paragraphs: $ 0 4 8 12 17 21 25 30 35 #
|
Please segment these sentences into coherent paragraphs: 0. It is to be destroyed by the wisdom of the Tathāgata’s enlightenment. 1. Bhagavān, 2. the ground of the abode of ignorance is powerful. 3. Bhagavān, 4. for example, just as the three existences arise from the cause of contaminated actions that are conditioned by grasping, 5. Bhagavān, 6. The three mental bodies of the arhats, pratyekabuddhas, and bodhisattvas who have attained mastery arise from the cause of uncontaminated karma, conditioned by the stage that is the abode of ignorance. 7. Blessed One, 8. the stage that is the abode of ignorance is the basis for the arising of these three mental bodies in these three stages and for the accomplishment of uncontaminated karma. 9. Blessed One, 10. when there are conditions, conditions arise. 11. Thus, the stage that is the abode of ignorance is not like the stage that is the abode of the attachment to existence, because it is the condition for the three mental bodies and for uncontaminated karma. 12. Nevertheless, it is not the same as the common ground and body of those who abide in the desire for existence. 13. Blessed One, 14. the ground of the abode of ignorance is indeed separate from those four grounds of abode. 15. It is to be abandoned by the ground of complete liberation and the ground of the Buddha, and is to be conquered by the wisdom of the Tathāgata’s enlightenment. 16. Why is that? 17. Blessed One, 18. although the arhats and pratyekabuddhas have abandoned the four grounds of abode, they do not attain the power over the exhaustion of defilements nor do they actualize it. 19. Blessed One, 20. this so-called exhaustion of defilements is a synonym for the ground of the abode of ignorance. 21. Blessed One, 22. They are blinded,🔽Bhagavan, 23. and so they do not know and do not realize those phenomena. 24. Bhagavan, 25. because they do not know and do not see those phenomena, they do not abandon and do not purify those phenomena that are to be abandoned. 26. Bhagavan, 27. because they do not abandon and do not purify those phenomena that are to be abandoned, 28. Bhagavan, 29. they are liberated from faults but have a remainder, 30. but they are not liberated from all faults. 31. Bhagavan, 32. They are those who have purified some things, 33. but not all things. 34. Blessed One, 35. they are those who have some good qualities, 36. but not all good qualities. 37. Blessed One, 38. they are those who are free from some faults,🔽but not free from all faults, those who have purified some things, 39. but not all things, those who have some good qualities, Paragraphs: $ 1 4 7 13 22 38 #
|
Please segment these sentences into coherent paragraphs: 0. “We know how you entered on foot, too. 1. “Who let you in? Through which gate? Tell me, and I’ll be your friend.” 2. The merchants said, 3. “The noble group-of-six let us in through a window.” 4. The customs officials said, “The śramaṇas, sons of Śākya, have destroyed the śramaṇa’s way of life. 5. They have destroyed the brahmin’s way of life. 6. Now they are harming the livelihood of others.” 7. They disparaged them,🔽and they criticized and spread it about. 8. When the monks reported this matter to the Blessed One, 9. the Blessed One said, “Monks, you should not harm the livelihood of others. 10. If you do, you become guilty of an offense.” 11. The customs officials thought, “These six are bad monks. 12. We should tax them.” 13. Later, the venerable Upasena put on his lower robe, 14. took his bowl and his robes, and entered Śrāvastī for alms. 15. A customs official saw him and said, “Noble one, I pay homage to you. 16. Is there anything in your bowl?” 17. Upasena said, “Good man, what do you think?” 18. “There is nothing in my bowl that should be taxed.” 19. The man said, “Noble one, may my misdeed be pacified. 20. I did not think that. I thought, ‘If you have any good food, 21. I would like to ask for some.’” 22. Upasena said, “Good man, 23. “Good man, does the river flow upstream? You should give to me, 24. not the other way around.” 25. He said, 26. “Noble one, you are joking. 27. Come to my house.” 28. The toll collector took Upasena to his house, filled his alms bowl with delicious food, and gave it to him. He said, 29. “Noble one, please tell me what to do, and I will do it. I will do whatever the noble one tells me to do.” 30. Upasena said, “Good man, may you be free from illness,” and left. 31. It was the regular practice of the group of six monks to say, “Here we must teach the Dharma to the brahmins and householders who come and go. 32. We must defeat those who argue with us. 33. I will proclaim my own fame. 34. I will also obtain wealth.”🔽He either took a temple near the gate or one near the road. 35. Upasena took a temple near the road. 36. He stayed there, diligently practicing the conduct of not lying down during the first and last periods of the night. 37. At one time, merchants paying customs duties passed by not far from the temple. Upasena, skilled in sounds, heard the sound of their heels and said: 38. “Who are these going by?”🔽“They are merchants paying customs duties.”🔽“ 39. The merchants remained silent. Upagupta quickly descended from the top of the monastery. Paragraphs: $ 0 4 8 11 13 28 31 35 37 #
|
Please segment these sentences into coherent paragraphs: 0. guards the root downfalls, 1. is devoted to mantra and meditative concentration, 2. has abandoned the stain of miserliness, 3. is born in a good family, 4. and has compassion for sentient beings. 5. He is suitable to perform the consecration. 6. What is the disciple like? 7. Endowed with faith and delight in giving, 8. Upholding the rules of training, 9. Abandoning deceit and dishonesty, 10. Respectful to the guru, compassionate, 11. Devoted to virtuous qualities, 12. Such a one should be accepted as a disciple. 13. Then one should engage in the practice of consecration and so forth. 14. Then one should engage in the practice of consecration. 15. That also has three parts: approach, close approach, and full approach. 16. Regarding that, the approach should be done🔽For six months, four days, 17. The fourteen constellations, and the seven lunar days, 18. The consecration of the Victor and so forth should be done. 19. Therefore, the approach should be done at those times. 20. Moreover, in a pleasing place, 21. Having abandoned the faults of a painful [place], such as a temple, a fine house, and so on, make it a pure temple.🔽It should be adorned with canopies, 22. parasols, banners, curtains, victory banners, yak-tail fans, and so on. 23. Having made a maṇḍala, offerings, and tormas according to the scriptures, 24. having emanated the maṇḍala of gnosis, and having made offerings and praises, one should perform the prior approximation for a month, a half-month, and so on. 25. Then, if one is constructing a maṇḍala for the consecration, 26. having performed the ground ritual beforehand, one should construct the maṇḍala according to the scripture. 27. Then, one should perform the preparatory rite. 28. For that, the bathing platform should be a square platform two cubits high, 29. well-constructed with bricks, and so on. 30. It should be whitewashed with lime. 31. Then, whatever is to be consecrated should be placed in one place. 32. After that, the consecration of the begging bowl and the consecration of the vase should be performed. 33. Then, having arranged all the offerings, sacrificial cakes, and articles for bathing, and so forth, one should meditate on one's own body as the deity. 34. Having meditated on the protection wheel and so forth according to the text, 35. first one should bathe the deity for whom the consecration is to be performed. 36. If it is an image, one should dress it in yellow cloth, such as silk, and so forth, and face it to the east. 37. With the mantra Om Vajra Vastra Hum, 38. then, with mustard seeds recited with Hum and water recited with Om, one should circle the two [hands] three times to the left and right. 39. Both [hands] should be cast into the fire, and an auspicious ritual should be performed. Paragraphs: $ 0 6 13 16 20 25 31 34 #
|
Please segment these sentences into coherent paragraphs: 0. They cannot be stated as past, future, or present.” And by this it is also shown that the path abandons the profitable and unprofitable kamma and the five aggregates acquired through kamma whether they are past, future, or present.🔽If that is so, 1. All these states of the three planes that are abandoned by the path are called “unshakable” in one who is liberated by time.🔽They are not, because they are formed and have conditions, being born at a particular time. For these states, 2. before the path arises, are apprehended by knowledge in the way stated thus, “These states will arise, these states will cease,” 3. and so they come under the three planes, etc., according to their characteristics. 4. And thus it is possible to determine the unwholesome, etc., nature of the individual essences that are not included among the associated states, and that are established either as the underlying tendencies, or as the residual impressions, or as the c 5. But in the Vibhaṅga it is said: 6. “For the defilements that have not been abandoned are like latent tendencies that lie hidden in the continuity when there is an opportunity for their activity. 7. and they are called latent tendencies in that state. But in the ultimate sense they are future defilements. Past and present ones are called so because they have that nature.” Herein, latent tendencies are never arisen in the life-continuum, 8. They are called latent tendencies in that state. But in the ultimate sense they are future defilements. Past and present defilements are called latent tendencies in the same way because they have that nature. ” Here it is said that the future defilem 9. For they are not latent in the life-continuum as if they were latent tendencies; they are latent tendencies pure and simple. 10. And it is incorrect to say that “they are future defilements in the ultimate sense.” 11. For defilements that have not been abandoned by the path are not future defilements. And it is not possible to say that those that have been abandoned are future defilements in the ultimate sense,🔽because what is intended is a common characteristic o 12. This refutes the statement that past and present defilements are called latent tendencies in the same way because they have that nature. Moreover, only those defilements that have reached arising, presence, and dissolution are latent tendencies pure 13. “It is appropriate to say that the condition for the latent tendencies not to have been abandoned is their presence.” 14. And it is in this way that the passage in the text, “In one in whom the underlying tendency to lust is manifest, the underlying tendency to aversion is manifest,” 15. should be understood as referring to the mode of arising, not to the mode of cessation, and not to the past and future. 16. But in the Paṭisambhidā it is said: “If he abandons defilements that are present, then the lustful man abandons lust, 17. the hating man hatred, the deluded man delusion.” This should be understood as said with specific reference to the defilements that have already invaded the consciousness element and the corresponding object,🔽which are present in the single moment of 18. The four kinds of present defilements that are abandoned by the path are: present by plane, present by appearance in the object, present by non-suppression, and present by non-eradication.” 19. Herein, the two kinds called “arisen in the present” and “arisen in the past and present” are only what has occurred in the present. 20. The kind called “arisen after having been extinguished” is only past. The kind called “arisen by way of opportunity” is only future. But both these kinds are called “arisen” because they are near to the present. 21. What is meant is: “arisen as near to the present.”🔽The kind called “arisen by being acquired in the plane” is the name for the underlying tendencies that have not been abandoned by the path in one’s own aggregates. 22. The kind called “arisen by being acquired as object” is the name for those same underlying tendencies that have occurred in a strong or middling way for as long as the force of the obsession rooted in the object of the kind beginning with the sign of 23. For the underlying tendencies are by nature already strong and firm in the beginning in the beginningless round of rebirths, by reason of the defilements that have occurred again and again in the past. 24. They are not able to abandon them by the mere occurrence of the path. Still, when any given latent tendency becomes strong through the acquisition of its conditions, then it stands out as particularly strong. 25. When it is suppressed by the acquisition of the counter-state, then it stands out as particularly weak.🔽The latent tendency that has arisen but not yet been suppressed is called “unabandoned.”🔽The latent tendency that has arisen and been suppressed i 26. The latent tendency that has not arisen and is suppressed is called “abandoned.”🔽The latent tendency that has not arisen and is not ready to arise is called “unabandoned.”🔽The latent tendency that has not arisen and is suppressed is called “abandoned 27. The latent tendency that has not arisen and is suppressed is called “abandoned.”🔽The latent tendency that has not arisen and is not ready to arise is called “unabandoned.”🔽The latent tendency that has not arisen and is suppressed is called “abandoned 28. The latent tendency that has not arisen and is suppressed is called “abandoned.” 29. The latent tendency that has not arisen and is not ready to arise is called “unabandoned.”🔽The latent tendency that has not arisen and is suppressed is called “abandoned.”🔽The latent tendency that has not arisen and is not ready to arise is called “u 30. The latent tendency that has not arisen and is not ready to arise is called “unabandoned.” 31. The latent tendency that has not arisen and is suppressed is called “abandoned.”🔽The latent tendency that has not arisen and is not ready to arise is called “unabandoned.”🔽The latent tendency that has not arisen and is suppressed is called “abandoned 32. Therefore, even though the latent tendencies are present in the present, the question is asked: “When there are defilements in the present, are there latent tendencies in the present? 33. and they are not to be taken as present. So even though there is such a presence of underlying tendencies, still he abandons defilements that are present. Consequently, it should be understood that there is no fault in saying that he abandons the und 34. Lust is itself the underlying tendency to lust.🔽They bind , thus they are fetters . But these are the five lower fetters, namely, personality view, uncertainty, misapprehension of virtue and duty, sensual desire, and ill will. 35. And these are the five higher fetters, namely, lust for fine-material existence, lust for immaterial existence, conceit , restlessness, and ignorance.🔽So in the texts and in the Abhidhamma these ten fetters are given. But the others are given only in 36. So in order to distinguish them it is said in the texts. But the order in which they are given in the texts does not agree with that in which they are given in the two Piṭakas. However, the order in which they are given here may be taken as the order 37. They defile, they afflict, they torment the cognizance, thus they are defilements. Or they defile, they go to a state of corruption, a state of lowliness, 38. thus they are defilements. By the name of lust for sense desires and by the name of being of sense desires, and by the name of being of the fine-material and immaterial kinds of becoming, 39. it is the object that is called “sense desires” and “becoming” that is gone to by this, thus it is of that kind of object. Paragraphs: $ 0 5 16 19 25 32 34 37 #
|
Please segment these sentences into coherent paragraphs: 0. Some said: 1. I have eaten the flowers, fruits, and food of the Sangha from all directions. 2. Some said: 3. I went to the temple to make offerings to the Sangha, 4. or I bowed and ate like this. 5. Up to the seven buddhas, 6. I was once a layperson with faith. 7. For the sake of making offerings, they gave various flowers, fruits, and food and drink. 8. The bhikṣus obtained them and gave them to me. 9. I obtained them and ate them. 10. Because of that karmic cause, 11. in the hells, 12. for innumerable eons, 13. in the great fierce fires, 14. I was either burned or boiled, 15. or drank molten copper, 16. or swallowed iron balls. 17. After leaving the hells, I fell into the animal realm. 18. After abandoning the body of an animal, I was born in the realm of hungry ghosts. 19. In this way, I experienced various hardships. 20. The Buddha told the dragons: 21. This evil karma is no different from stealing the Buddha's property. 22. The bhikṣus' five heinous karmas are half the crime. 23. However, the retribution for this crime is difficult to escape. 24. In the Bhadrakalpa, I encountered the last Buddha, 25. named Lokeśvara. 26. In that Buddha's world, the crime will be eliminated. 27. It is said: 28. Why is the crime of stealing the Sangha's property so heavy? 29. The answer is: 30. According to the stolen item, 31. It is directed towards ordinary and holy beings in the ten directions. 32. Above, up to the buddhas. 33. Below, down to ordinary monks. 34. Following the boundless realms, 35. One still incurs boundless offenses and so forth. 36. Even the number of dust motes can be known, 37. But the retribution for this person's offenses cannot be measured. 38. Why is it so? 39. Because the donor originally gave a single hair or grain to provide for ordinary and holy renunciants in the ten directions, enabling them to cultivate the path day and night, not wishing to provide for laypeople. Paragraphs: $ 0 2 5 10 20 24 27 29 36 #
|
Please segment these sentences into coherent paragraphs: 0. If one enters the first stage, one eliminates the seeds of discrimination. 1. From this point onward, each stage eliminates one level of the innate. 2. Therefore it is said that in entering the stage of pure mind, one gradually attains separation. 3. If one reaches the stage of Buddhahood, the coarse and subtle manifestations and seeds are all eliminated without remainder. 4. This is called ultimate separation. 5. The treatise says: 6. The meaning of association is that the objects and characteristics are the same. 7. Next, it explains the meaning of association and non-association. 8. This is divided into two parts. 9. This is the first explanation of the meaning of association. 10. The first three defiled [minds] are called associated. 11. It means the consciousness of objects has the meaning of association between the mind and mental factors. 12. The mind and mental factors are different in terms of defilement and purity. 13. This shows the mind and so forth. 14. It means the mind and mental factors are different in terms of the king and the number of mental factors. 15. It means there is this mind and difference in mental factors based on the distinction of defiled and pure objects. 16. The mind and mental factors each have one essence. 17. Therefore, they form association.🔽The same cognition means 18. the meaning of the same cognition. 19. Based on the previously distinguished defiled and pure objects, 20. the mind king cognizes defilement. 21. Then the defiled mental factors such as greed and anger are the same as the king in cognizing defilement. 22. The mind king cognizes purity. 23. Then the pure mental factors such as faith are the same as the king in cognizing purity. 24. Because they cognize the same, they are called associated.🔽The same object means 25. the meaning of the same object. 26. When the mind king takes the defiled and pure objects as its object, 27. The defiled and pure mental activities share the same object as the king. 28. Because they share the same object, they are also called associated. 29. The treatise says: 30. The meaning of non-association is... because of the characteristics of objects. 31. The last three defilements are called non-associated. 32. This means that the subtle moving mind of the fundamental consciousness is not yet different from that non-enlightenment. 33. If it reaches the moving mind of the discriminating consciousness, the characteristics are coarse and different from non-enlightenment. 34. The moving mind becomes the king. 35. Non-enlightenment becomes the object. 36. This moving mind's characteristics are still subtle, 37. so it is always no different from that non-enlightenment. 38. How can there be the distinction of king and number? 39. Therefore it is said that the mind itself is non-enlightenment, always no different. Paragraphs: $ 0 5 7 10 17 24 29 31 #
|
Please segment these sentences into coherent paragraphs: 0. which is deluded about the truth and gives rise to emotions. 1. The second is the false and deceptive characteristics, 2. Based on the mind, external objects arise. 3. It is like the arising of dream objects from the mind in sleep. 4. The three things are the mind of consciousness. 5. Deluded by the false objects in front, 6. One does not know that the mind arises. 7. Grasping them as truly existent. 8. Fourth, the characteristics of what is grasped. 9. Due to the mind in front grasping the characteristics of objects, 10. Making the characteristics of reality appear and come to one's mind. 11. It can also be divided into eight. 12. First, the deluded mind. 13. Deluded about truth, giving rise to emotions. 14. Second, based on the deluded mind, false objects arise. 15. Therefore the Bodhisattvabhūmi-sūtra says: 16. Based on the eight kinds of delusion, 17. Deluded conditions arise. 18. These two are one pair. 19. Third, not knowing that the objects in front are false and nonexistent, 20. Grasping them as existent. 21. Giving them names. 22. The mind that gives names arises. 23. Fourth, after the mind that gives names arises, names arise accordingly. 24. This is the second pair. 25. Fifth, after names arise, 26. Following these names, one grasps the phenomena that are named. 27. This is discursive thought. 28. Sixth, based on initial and sustained thought, one gives rise to speech. 29. Speech arises accordingly. 30. This is the third pair. 31. Seventh, having given rise to speech, one further gives rise to mental thoughts. 32. Grasping the Dharma that is being spoken. 33. This is then using language. 34. As the path. 35. The mind is taken as the practice. 36. Eighth, based on this mental practice. 37. All adverse and favorable conditions, suffering and happiness, and so forth. 38. Confusingly correspond to the mind. 39. This is the fourth pair. Paragraphs: $ 2 8 15 25 31 #
|
Please segment these sentences into coherent paragraphs: 0. What should I present? 1. Sudhana replied: 2. If, Great King! 3. You hear the profound and wonderful Dharma, the extraordinary true teachings, and are not afraid, terrified, fearful, shaken, or apprehensive, then it is an act of compassion. 4. Moreover, Great King! 5. If you do not contemplate the Dharma, nor have no thoughts, with neither thoughts nor no thoughts, such practice is an act of compassion. 6. Furthermore, Great King! 7. The mind that does not think of the past is also without non-thought, the mind that does not think of the future is also without non-thought, and the mind that does not think of the present is also without non-thought. This is called compassion. 8. If, great king! 9. One does not fall into wrong views and also does not eliminate them; 10. One neither sees nor does not see. This is called compassion. 11. King Ajātaśatru again said to Nāgârjuna: 12. What you have said is all in accordance with the Dharma. Please have compassion and accept my invitation? 13. Nâgârjuna replied: 14. The king should know! 15. The Dharma does not accept offerings of food and drink such as robes and alms. 16. If, great king! 17. One does not think of self, does not think of others, does not think of longevity, and does not think of life, this is called compassion, and one can accept offerings. 18. If, great king! 19. One does not love one's own body and does not love others, and does not grasp at anything, this is called compassion. 20. Suppose, great king! 21. If one does not restrain the mind, does not consider causes and conditions, is not in the aggregates, elements, and sense bases, has no internal dharmas, has no external dharmas, does not accept the three realms, does not transcend the three realms, 22. The king replied: 23. Yes, Nītha! 24. I will receive and accept such Dharma discussions. For this reason, I will go to my other invitations, with compassion and pity for the inferior classes? 25. Nītha replied: 26. The king should understand! 27. If dharmas have something to rely on, something to accept, something to attain, and something to protect, then they are not covered by compassion and cannot attain peace. 28. If one clings to dharmas, then there are thoughts and ideas, and if there are established places, then there is negligence. All are based on clinging to thoughts and ideas and the protection of places of negligence. 29. Suppose, great king! 30. If one ultimately hopes to end and reach eternal peace, then there will be no suffering. If, great king, one does more, then one will not bear sorrow and will not reach peace and security. 31. King Ajātaśatru again asked Nāga-kumāra: 32. What dharmas are accepted so that there is no suffering and one reaches non-existence? 33. Nāga-kumāra replied: 34. If one understands emptiness, then there is nothing done and nothing not done; 35. There are no thoughts, no wishes, no doing, and no non-doing. 36. If, great king!🔽If there is creation and practice, then the practice of body, speech, and mind is what is done. 37. If there is nothing done, then there is no practice. With body, speech, and mind not creating anything, then there is nothing done. 38. Therefore, great king! 39. All dharmas are without characteristics. That which has no activity and no existence is their characteristic. Paragraphs: $ 0 4 8 11 14 20 31 38 #
|
Please segment these sentences into coherent paragraphs: 0. This is a concluding rebuke. 1. Because foolish people do not skillfully contemplate the subjective appearances of their own minds as neither existent nor non-existent, yet mistakenly conceive of existence and non-existence, they are actually not sages or worthies. Therefore, it en 2. Furthermore, Mañjuśrī! 3. Bodhisattva-mahāsattvas who are well-versed in the mind, thought, consciousness, five dharmas, two natures, and the characteristics of the two kinds of selflessness can reach the ultimate stage. 4. In order to bring peace to sentient beings, they manifest various kinds of forms, just like in the realm of conceptual self-nature, based on dependent origination. 5. It is like a multicolored wish-fulfilling jewel that universally manifests all buddha lands and the great assemblies of all tathāgatas, and they listen to and receive the Buddha's teachings within them all. 6. Namely, all dharmas are like illusions, dreams, shadows, and the moon in the water. In all dharmas, they are free from arising and ceasing, cutting off and permanence, as well as from the dharmas of śrāvakas and pratyekabuddhas. 7. This says that bodhisattvas who are well-versed in the mind, thought, consciousness, five dharmas, two natures, and the characteristics of the two kinds of selflessness can reach the ultimate stage. 8. Once one's own practice is accomplished, one should transform sentient beings and manifest forms according to their kind, so it says manifest various kinds of forms. 9. As for the phrase like conceptualization, etc., it means that the bodhisattvas' skillful means of teaching according to the capacities of sentient beings are also like the conceptualizations of ordinary beings that arise from conditions. 10. Moreover, the phrase like various colors, etc. is a metaphor for the bodhisattvas using their one body and all bodies to universally manifest in all buddha lands, together with the great assembly listening to and receiving the Tathāgata's teachings. 11. Attained a hundred thousand samādhis, up to a hundred thousand koṭis of nayutas of samādhis. 12. Having attained samādhi, they roamed the buddha lands, made offerings to the buddhas, were born in the celestial palaces, proclaimed the Three Jewels, manifested the buddha body, surrounded by the great assembly of śrāvakas and bodhisattvas, liberati 13. Having left the stage of the two vehicles, one immediately attains the immeasurable samādhis of the buddhas, and even manifests the buddha-body. 14. As for one's own mind appearing... and so forth, the Laṅkāvatāra Sūtra says: 15. For the sake of the great assembly, [the Buddha] spoke of external objects as being only mind, causing them all to completely abandon attachments to existence and non-existence, and so forth. 16. At that time, the World-Honored One wished to restate this meaning and spoke a verse, saying: 17. The mind's realm and the world, the Buddha's disciples observe the various kinds of bodies, 18. Free from the activities of creation, attaining power, spiritual penetrations, and perfect mastery. 19. As for the mind's realm and the world, it means that bodhisattvas observe all worlds with the measure of their own minds, responding universally according to the capacities [of beings]. 20. However, all of this arises from the power of compassion without conditions, and therefore they are free from the activities of creation. It is also due to attaining the power of the samādhi of illusion and so forth that [they] accomplish [their goal 21. At that time, the great being Bodhisattva Mahāsattva again requested the Buddha, saying: 22. May the World-Honored One please explain to us the emptiness, non-arising, non-duality, and absence of intrinsic nature of all dharmas. 23. We and the other bodhisattvas, having realized emptiness, non-arising, non-duality, and the absence of intrinsic nature, will be free from deluded thoughts of existence and non-existence and quickly attain supreme perfect enlightenment. 24. At that time, the World-Honored One told the great being Bodhisattva Mahāsattva: 25. Listen carefully, listen carefully! 26. Contemplate it well and think about it. I will now explain it in detail for you. 27. Mahāmati said to the Buddha: 28. Excellent, World-Honored One! 29. I will respectfully receive the teaching. 30. When Mahāmati heard the above teachings on the abandonment of the views of eternalism and annihilationism, he had already thoroughly understood the emptiness of all dharmas, their non-arising and non-differentiation, their absence of intrinsic nature 31. For those who had not yet understood, he made this request again, and thus the Tathāgata listed and answered it. 32. The Buddha told Mahāmati: 33. Emptiness of emptiness refers to the realm of the nature of conceptual thoughts. 34. Great Wisdom! 35. Those who cling to the nature of conceptual thoughts are taught emptiness, non-arising, non-duality, and the characteristics of the separation of self-nature. 36. Great Wisdom! 37. They briefly explain seven kinds of emptiness: 38. Namely, the emptiness of characteristics, the emptiness of the nature of self-existence, the emptiness of activity, the emptiness of inactivity, the emptiness of all dharmas being apart from verbal expression, the great emptiness of the holy wisdom o 39. Emptiness of emptiness means emptiness within emptiness. Paragraphs: $ 1 3 7 11 14 16 19 21 27 32 34 37 #
|
Please segment these sentences into coherent paragraphs: 0. is empty, profound, and unobstructed in its action of turning away from wrong views. 1. When the samadhi becomes clear and extensive, the signs of spontaneous presence will pervade. 2. At that time, the demon of the gods will find an opportunity. Disguised as a god in the sky, he will enter that person. 3. With his speech, he will explain the sutras and profound Dharma. The person will not notice that he is being deceived by a demon and will think, “I have attained unsurpassed nirvana.” 4. “Sons of family, when they come to those who seek temporary signs, they spread out a seat and explain the Dharma. To those who listen, they show their bodies for just a moment of thought. They become attached, as if they had been together for a hundr 5. They will serve their bodies as if they were slaves, and will not be weary of making offerings with the four necessities. 6. They will think of their own former preceptors and virtuous friends. 7. They will also give rise to a craving for the Dharma. 8. The giving of attachment to that is like the resin of the sandalwood tree. 9. They will obtain what they have never had before. 10. Then those foolish and deluded people 11. will rely on and serve that mind, and will even destroy the precepts of the Buddha’s way. 12. They will engage in sexual misconduct in secret. 13. They will say with their mouths, 14. ‘I was born in such-and-such a place in a previous life. 15. I liberated such-and-such a sentient being.’ 16. At that time, my wife, my children, my brothers, and my sisters all came here with me. 17. In such and such a country, such and such a person made offerings to the Buddha, but the great light was in such and such a place, where the Buddha was dwelling. 18. That is the place where all the Tathagatas dwell.” 19. The people did not know this, and believing his deception, they lost their former thoughts. 20. That was an old hungry ghost who had become a demon, 21. and he harmed that man. 22. Then, when the man became weary and disgusted, the demon left his body, and the man, together with his teacher and disciples, was brought to trial by the king. 23. “You should not enter into saṃsāra, but should first experience it. 24. If you do not know that you are confused and deceived, 25. They will fall into the Avīci Hell. 26. “Good sons, the aggregate of sensation is empty and profound. Because of the hindrance of inverted views, they are unable to be attentive. From the arising of the expansion of the clarity of samādhi, they crave to enter the profound mind, and they ar 27. They harm clarity and give rise to a mind of seeking. At that time, the māra of the gods finds an opportunity. Disguised as a celestial being in the sky, he enters that person. 28. With his voice he explains the sūtras, the Dharma, and the person does not sense it. He is deceived by the māra. 29. He thinks, ‘I have attained unsurpassed nirvāṇa.’ 30. If there are any sons of good family who desire and seek purity, they come to him, spread out a mat, and explain the Dharma. Those who listen to the Dharma each strive and exert themselves in going and coming. 31. From within that assembly, someone said to him, You have not died, yet you have obtained the body of an animal. 32. Again, someone ordered him, Go and bite his tail! But that person was also unable to rise up. 33. The entire retinue generated a respectful mind and was self-controlled and peaceful. 34. He was also able to see the minds of those people. 35. He destroyed the Buddha's discipline, 36. generated austerities,🔽slandered the monks, 37. criticized the Saṅgha, 38. sought fault with people, 39. and was heedless without shame. Paragraphs: $ 0 2 10 20 23 26 30 35 #
|
Please segment these sentences into coherent paragraphs: 0. The people saw this and were filled with longing. 1. Therefore the fruit of knowledge 2. ceased and disappeared. 3. And the name 4. of the ghost who had grown old in the practice of magic became Mara, the Evil One, and he began to do harm to men. 5. Then, in that man, there arose a feeling of disgust and of contentment, and he was separated from his body. He and his teacher and his pupils were arrested for the crime of sorcery. 6. You should be aware of this before you enter samsara. 7. If you do not know that you are confused and deceived, you will fall into the Avici hell. 8. “Sons of good family, the aggregate of sensation is empty and profound. Because of the hindrance of inverted views, the clear samadhi does not arise. The waves of craving in the mind are confused. Because of the attachment of discriminating conceptua 9. One is attached to the five desires and the five kinds of sensual pleasure. 10. At that time, the heavenly Mara finds an opportunity. Disguised as a heavenly being, he enters that person. 11. With his voice he expounds sutras and the Dharma. The person does not realize that he is being deceived by Mara. He thinks, ‘I have attained supreme, correct awakening.’ 12. “They know that the people who listen to the Dharma, without any external form, listen to the Dharma before they have heard it. 13. “In an instant, the mind changes. 14. “Sometimes, 15. they remember past and future lives.🔽“Sometimes, 16. they see the minds of others. 17. “Sometimes, 18. they see the hells. 19. “Sometimes, 20. they know the good and bad of the human realm.🔽“Sometimes,🔽they recite verses. 21. “Sometimes, 22. they are delighted with their own recitations and say, ‘I have attained what has never been attained.’ 23. “Sometimes, 24. they transform into the form of a bodhisattva. 25. Because of their stupidity and confusion, they give rise to thoughts of attachment and craving, and they destroy the Buddha’s moral discipline. 26. They engage in sexual misconduct in secret. 27. They say things like this: 28. ‘This is the great Buddha. 29. This is the small Buddha.🔽This is the Buddha of the past. 30. This is the Buddha of the future. 31. Among them, there is the true Buddha, 32. the illusory Buddha, 33. the born Buddha, 34. and the female Buddha.’ 35. ‘The bodhisattvas are like this. 36. When people see them, their previous minds 37. change and transform, and they enter into wrong views. 38. Their names are the hungry ghosts who know how to change their minds, the aged, and the demons. They harm people.🔽Then, those people become weary 39. and Paragraphs: $ 0 5 8 12 14 25 28 35 #
|
Please segment these sentences into coherent paragraphs: 0. The Discourse on Śramaṇas Not Bowing to the King, the Discourse on Śramaṇas Not Bowing to the King, Part 2: Renunciation, Renunciation is the guest outside the square. 1. Traces cut off from things. 2. As for the teaching,🔽It understands that suffering and affliction arise from having a body. 3. Not clinging to the body to rest the suffering. 4. Knowing that life and birth are due to receiving transformation,🔽Not following transformation to seek the ultimate, 5. Seeking the ultimate not by following transformation, 6. Then not valuing the resources of universal communication, 7. Relieving suffering not by preserving the body, 8. Then not cherishing the benefits of nourishing life. 9. This is the divergence of principle and form, 10. The opposition of the Way and worldly customs. 11. For such people,🔽Their vow begins with shaving the head. 12. Their determination is expressed in changing their robes. 13. Therefore, all those who leave the household life, 14. All avoid the world to pursue their aspirations, 15. Change worldly customs to attain their Way. 16. Changing worldly customs means the ceremonial robes cannot follow the same rites as worldly documents. 17. Avoiding the world means they should elevate their traces. 18. This being so, 19. They are able to rescue the drowning world from the deep currents, 20. Pull out the hidden roots from the heavy kalpas, 21. Far reaching the ferry of the Three Vehicles, 22. Broadly opening the path of gods and humans. 23. If they can perfect the virtue of one person, 24. Then the Way will moisten the six relations and the grace will flow throughout the world. 25. Although they do not hold the position of king or minister, 26. they have already harmonized with the ultimate of the emperor and pardoned the people. 27. Therefore, internally they do not violate filial piety by going against the emperor's heavy trust, 28. and externally they do not lack respect by not serving the ruler. 29. From this perspective, 30. it is known that those who transcend worldly affairs to seek the truth, 31. their principles are profound and their righteousness is sincere. 32. If the great peace is illuminated and benevolence is spoken of, 33. their merit is superficial and their kindness is shallow. 34. If this is so, even if they are about to turn back from Mount Ming, 35. they would still be ashamed to hear its reputation. 36. How much more so for those who follow worldly transformation, 37. those who serve for salary, 38. and those who share the same filial piety and respect!🔽Here is the corrected and aligned text:🔽The Discourse on Śramaṇas Not Bowing to the King, Part 3: Seeking the Source and Not Following Transformation 39. The third question says: Paragraphs: $ 0 2 11 18 29 39 #
|
Please segment these sentences into coherent paragraphs: 0. At that time, the Inspector of Jiangxi, Zhong Chuan, respectfully carried it out. 1. In the beginning of the Jianlong era. 2. When Emperor Yuan moved the capital to the south. 3. He traveled and explored for a long time. 4. Therefore, there is the Zhuruan Pavilion. 5. Some say. 6. On the side of the stream, there are inscriptions by Emperor Yuan on the rocks. 7. Now they are submerged and cannot be seen again. 8. The Sanxia Stream comes out from the left side of the temple. 9. Its source is very far away. 10. There are three or four dragon springs in the stream. 11. No one knows their end. 12. When the hot rainy season arrives. 13. The many valleys of the mountain all roar together. 14. Like thunder. 15. There are tens of thousands of large and small stream rocks. 16. They are all filled in the springs. 17. Ancient and modern times do not see small blockages. 18. I suspect that it passes through the sea below. 19. Beside it, a dragon shrine is built. 20. In times of drought, they pray there. 21. In the Xiangfu era. 22. A stone bridge was built by monk Wenshou of Min Province. 23. It is sixty feet long. 24. Covered with a spacious building. 25. It is the most magnificent view in the mountain. 26. Beside the stream is Lu Yu's well.🔽Next is the Cold Spring Pavilion. 27. Next is the Jade Pond Pavilion. 28. Under the pavilion is a dragon spring. 29. Sometimes insects and fish emerge from it. 30. People fear it as a divine creature. 31. To the west of the monks' hall. 32. There are Arhat Cliff and Baotu Cliff. 33. More than a hundred steps to the south. 34. There is Baiyun Hermitage. 35. Behind the temple is Aitan. 36. Visitors must rest there. 37. Ten miles in front of Qixian. 38. There is Luohan Chan Temple. 39. Luohan Cliff is one mile north of it. Paragraphs: $ 0 8 21 31 37 #
|
Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The king of the gods was called Uriyava Sudhara. 2. In Tibetan, 3. The noble one is called the stream of wealth. 4. Homage to all the buddhas and bodhisattvas! 5. I heard this at one time. 6. In the great forest of the great forest called the great forest of the great forest of the great forest of the great forest of the great forest of the great forest of the great forest of the great forest of the great forest of the great forest of the 7. At that time, in the great city of Kośambhi, there was a householder called Chandrakīrti. 8. The empowerment is at peace. 9. The mind is calm. 10. There were many sons and daughters. 11. He had many relatives. 12. The faithful man went to the Blessed One and bowed his head to his feet, turning him a hundred thousand times, and sat down on one side. 13. The householder Chandrakīrti, sitting on one side, said to the Blessed One, O Blessed One, I am going to give you my blessing. 14. If you ask me, the Blessed One will give me the opportunity to make a prophecy. 15. I have a few points to say to the blessed thus-gone, worthy, perfectly enlightened Buddha. 16. The Blessed One said to the householder, Chandrakīrti, I have no idea what you are saying. 17. Father, I will answer your questions, and I will satisfy your heart. 18. This is the first of the five lines. 19. The householder, Chandrakīrti, said, Good evening, Blessed One! 20. Hearing the words of the Blessed One, he said to the Blessed One, I am the Blessed One. 21. Blessed One! 22. The son of a noble family. 23. How could a daughter of a good family become poor and not have any? 24. If you have a cold, you will not have a cold. 25. The Blessed One, knowing this, said to the householder, Chandrakīrti, I am the one who has the power to do this. 26. Why do you ask for the sake of the poor? 27. The householder, Chandrakīrti, said to the Blessed One, Blessed One, I have heard this. 28. Blessed One! 29. I am poor, poor, and rich, with many sons and daughters. 30. He had many relatives. 31. The reason is that the mind is not the object of the mind. 32. The poor will be free from poverty, the sick will be free from stomach disease, and they will have many possessions, grain, goods, and stores. 33. They are evil, they are attractive, they are powerful, and they are not to be trusted by the owner of gifts. 34. gold, gold, jewels, treasuries, treasuries, jewels, pearls, stones, sapphires, drums, crystals, butterflies, and so on. 35. The Blessed One has taught the Dharma that will not be overlooked by poverty but will make them rich, and that will stabilize the family and children. 36. The Blessed One said to the householder, Chandrakīrti, I have no idea what you are saying. 37. Housemaster, at that time, countless eons ago, the Blessed One, the Thus-Gone One, the Arhat, the Perfectly Enlightened Buddha possessed knowledge and wisdom. 38. The Sugata. 39. The knowledge of the world. Paragraphs: $ 0 4 7 12 19 25 29 36 #
|
Please segment these sentences into coherent paragraphs: 0. Why do I not stay? 1. Please explain in detail, World-Honored One. 2. At that time, the World-Honored One said: 3. Absence of evil is staying, upholding precepts and protecting people are long-lasting, 4. Like the disciples of Kāśyapa, therefore you do not stay. 5. He originally had few evils, which were completely extinguished. Blood flowed and stained his body. He then unsheathed his sword and placed it to one side. He said to the World-Honored One: 6. The teacher is now my protector, encountering this holy teacher, 7. I seek to be his disciple, not violating the teacher's precepts. 8. At that time, the World-Honored One said this: 9. Welcome, bhikṣus! 10. And spoke this verse: 11. Just like the water of the great ocean, it also gives rise to smoke and fire, 12. Those who have not yet been subdued, should now be transformed by me. 13. There are also those who are well subdued, pure and liberated, 14. They are also my disciples, thus not accepting existence. 15. Those who see it all fear it, as well as the various demons and spirits, 16. In the abodes of these demons and spirits, the most excellent one enters there. 17. At that time, the ghost Alobha heard what the ghost Kumbhīra said, and his anger flared up, his complexion changed, the fire of anger arose, his eyes were like red copper, his voice thundered, and he shook his head and bit his lip, shaking his body, 18. I also do not see any people in the world who can come to my dwelling place. 19. He harbored such doubts: 20. Why did that person come to me? 21. The ghosts named Bhadrapāla and Liheyamozhi, who were the leaders of the two good ones, said to the great ghost: 22. Do not speak like that. The World-Honored Buddha is able to subdue those who have not been subdued, able to bring peace to sentient beings and attain the unsurpassed path, and protect all beings. 23. Such a field of blessings is not appropriate. Your coarse words and evil speech are not appropriate. 24. At that time, his anger flared up even more than before. 25. At that time, the demon king Arapachi's breath was like a raging fire, his gaze was extremely fierce, and he abandoned the demon realm. Enveloped by anger, his body was extremely dark, his complexion changed, and he was not the same as usual. Four fa 26. He either created a great cloud that obscured the great light, sprinkled water in the sky with a sound like thunder, and then went to his dwelling place to harm the World-Honored One, or burned various trees, changing their colors. He held a discus, 27. In this way, with anger, he observed the Tathāgata and created various transformations, seeking an opportunity to harm the Tathāgata. 28. At that time, the Buddha spoke this verse: 29. Sentient beings have thoughts of fear, but my resolve does not waver. 30. Now that I have attained the Dharma of liberation, I have no fearful thoughts. 31. I am not afraid of fire when in a fire, nor am I afraid of water. 32. How can those who harbor evil thoughts harm me? 33. At that time, the ghost Arapati heard the World-Honored One's words, and immediately gave up his thoughts and was unable to destroy [the Buddha]. In that frightening place, where people do not go, he then rained hail upon the Tathagata, but none of i 34. At that time, the king of ghosts saw this power and was amazed. He then gave rise to a joyful mind and said to the Tathagata: 35. Quickly come out. 36. Monk! 37. The World-Honored One then came out. 38. At that time, the ghost wanted to test the World-Honored One, and said this: 39. Go back in, monk! Paragraphs: $ 0 2 8 17 21 28 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. It is the knowledge of the profound Dharma, the knowledge of the equality of body and mind. 1. These four are the four qualities. 2. This is what is called the path of the path. 3. He will always be devoted to the Brahmā. 4. They also delight in being in solitude. 5. Through knowledge, one attains certainty through the patience of the profound. 6. They have the mind of space. 7. Those who are diligent in this way will not be destroyed. 8. The five kinds of insight are the five kinds of insight. 9. They are like the eyes of the buddhas. 10. And many beings will be brought to maturity. 11. Devaputra, if bodhisattva great beings possess the four qualities, they will be hard to defeat by all the demons. 12. What are the four? 13. These are the six paramitas: the four meditative absorptions that are accomplished through emptiness, the great compassion that does not forsake all sentient beings, the diligence that does not interrupt the continuity of the Three Jewels torment, an 14. These four are the four qualities. 15. This is what is called the path of the path. 16. Meditate on the four meditative absorptions that are determined by the emptiness of the absence of characteristics. 17. He is always compassionate, for he protects all sentient beings. 18. The Three Jewels are not interrupted by effort. 19. The six perfections are the six perfections of the method. 20. I am wise and intelligent, and I am devoted to this. 21. They are beyond the four demons. 22. They are the helpless ones who are caught in the hook of the devil. 23. It is the path that leads to the transcendence of suffering. 24. Devaputra, when bodhisattva great beings possess the four qualities, their depths are difficult to fathom. 25. What are the four? 26. They are engaged in the profound way of the Dharma, always meaningful and difficult to practice, always enthusiastic and mindful of the Dharma, and with a mind that is sure to realize the unobscured wisdom of the Buddha. 27. These four are the four qualities. 28. This is what is called the path of the path. 29. They will always be meaningful and difficult to practice. 30. He always had a passion for the Dharma. 31. The mind is the one that knows. 32. The wise rely on the Great Vehicle. 33. The depths of the mind are difficult to fathom. 34. It is the practice of the wisdom that is free from regret. 35. Therefore, it is difficult to fathom the depths of the mind. 36. Devaputra, if bodhisattva great beings possess the four qualities, 37. The eight worldly concerns are the same as the eight worldly concerns. 38. They are not clothed. 39. What are the eight? Paragraphs: $ 0 11 24 36 #y cultivation. 23. “Blessed One, the Tathāgata alone knows the qualities, 24. but I do not.” 25. Then, Mañjuśrī Kumārabhūta, through his miraculous emanations, sat upon a precious lotus flower, looking at the Blessed One, Śākyamuni. 26. Then the Blessed One, Śākyamuni, spoke to the bodhisattva mahāsattva Mañjuśrī Kumārabhūta, 27. having first engaged in various discourses in accord with the Tathāgata, in accord with the Dharma teaching, and in accord with the accomplishment of bodhisattva conduct, with a voice like Brahmā's, 28. with the voice of a kalaviṅka bird, with the sound of thunder, and with the sound of a great drum, he spoke to Mañjuśrī Kumārabhūta: 29. Mañjuśrī Kumārabhūta, 30. Have you come well? 31. The conduct of the great being, blessed by all the buddhas, accomplishes the attainment of the meaning of all bodhisattvas. 32. It accomplishes the words of all mantras, the secret initiations, the mudras, the mandalas, the rituals, the initiations, longevity, health, power, and the complete fulfillment of all wishes. 33. It possesses all the means of accomplishment. 34. It causes the knowledge of the tantras, the knowable, time, invisibility, and the past, future, and present of the royal domain to be known. 35. It causes the complete fulfillment of all the wishes of all sentient beings.🔽In brief, it causes the complete fulfillment of all the wishes of all sentient beings. 36. The mantra conduct that is in accord with one’s qualities and that one follows. 37. The delighting of other sentient beings. 38. The going to the invisible. 39. The going in the sky. Paragraphs: $ 1 6 17 20 23 25 29 36 #
|
Please segment these sentences into coherent paragraphs: 0. Yes, I do. 1. If that servant has worked for a long time, will you reward him or not? 2. The king said to the Buddha: 3. According to his merits, I will arrange his use, not letting him have resentment. 4. The Buddha told the king: 5. By this method, know that making merit in the present life results in receiving rewards in the present life. 6. How is it, great king? 7. Having attained a high position, you care for the people with propriety. Should you also reward them? 8. The king said to the Buddha: 9. Yes, World-Honored One! 10. We eat the same sweet food and do not begrudge our lives. 11. The Buddha said to the king: 12. By this method, know that in the past, he was in an extremely low position, gradually accumulating merit, and eventually shared joy with the king. For this reason, making merit in the present life results in receiving rewards in the present life. 13. The Buddha said to the king: 14. That laboring person, after many years, came to the king and said: 15. 'Our labor has been established, and we are close to the king. We wish to request something from the king.' 16. Would the king grant it or not? 17. The king said to the Buddha: 18. I would not go against their wishes, according to what they desire. 19. The Buddha said to the king: 20. That weary man wishes to take leave of the king, shave his beard and hair, put on the three robes, leave the household life to study the path, and cultivate pure conduct. 21. Does the king permit this or not? 22. The king said to the Buddha: 23. Yes, I permit it. 24. The Buddha said to the king: 25. If the king sees that weary man shaving his beard and hair, leaving the household life to study the path, and being at my side; 26. what would the king like to do? 27. The king said to the Buddha: 28. I would serve and make offerings, and pay homage in a timely manner. 29. The Buddha said to the king: 30. By this expedient, know that creating merit in the present brings about the reception of present rewards. 31. If that weary man upholds the precepts completely, without transgression; 32. what would the king like to do? 33. The king said to the Buddha: 34. Until the end of his life, I would provide him with robes, food and drink, bedding, bedding articles, and medicine for illness, without letting him lack anything. 35. The Buddha said to the king: 36. By this method, know that making merit in this life results in receiving the present reward. 37. Moreover, if that person has already become a monk, exhausted defilements, attained the state of no more learning, attained mental liberation and wisdom liberation, realized it himself and roams freely, ended birth and death, established the practice 38. What do you wish to do, O King? 39. The king said to the Buddha: Paragraphs: $ 0 2 6 13 20 25 31 37 #
|
Please segment these sentences into coherent paragraphs: 0. Born above the first dhyāna, 1. No male or female faculties, faculty of sorrow, or faculty of suffering. 2. In the desire realm, those who have severed wholesome roots, 3. No faith, etc., faculties. 4. Ordinary beings in the three realms, 5. No three pure faculties. 6. If there is the faculty of indifference, 7. Must possess three faculties, 8. The same as the mental faculty. 9. If there is the faculty of pleasure, 10. Must possess four faculties, 11. Namely, the faculty of pleasure, the faculty of thought, the faculty of life, and the faculty of equanimity. 12. Pleasure must rely on the mind. 13. Therefore there is the faculty of thought. 14. Life is the master of retribution. 15. Therefore there is the faculty of life. 16. When one is in a lower stage, 17. One necessarily accomplishes the dharmas of the upper stage. 18. Therefore there is the faculty of equanimity. 19. A question is asked: 20. How can one necessarily accomplish the equanimity of the upper stage when in a lower stage? 21. There are three meanings in the explanation: 22. First, when in a lower stage, 23. In the upper stages, in all places where what has not yet been severed, 24. All flavors of samādhi, 25. Are all accomplished. 26. Therefore they can exist. 27. Second, when in a lower stage, 28. In the upper stages, all pure samādhis that have been cultivated, 29. Are all accomplished. 30. The third noble person, whose body is in a lower stage, 31. Uses the pure samādhi of the upper stage and the undefiled of the lower stage, 32. When severing the bonds of the upper stage, 33. Because of the same cultivation and practice, 34. One attains the accomplishment of all pure samādhis and undefiled samādhis of the upper stage. 35. Therefore, when there is pleasure, one necessarily accomplishes the faculty of equanimity. 36. The rest are all indeterminate. 37. How are they indeterminate? 38. When a sage is born in the four formless realms, 39. at that time he accomplishes the undefiled faculty of pleasure in the third concentration. Paragraphs: $ 0 2 4 6 16 19 21 30 36 38 #
|
Please segment these sentences into coherent paragraphs: 0. The Buddha of Sukhāvatī is the union of the mandala of the assembly of Vajrasattva and other bodhisattvas. 1. How? 2. The word the universe is used to refer to the universe. 3. The essence of the universe is gold, silver, and so forth. 4. The self-grasping of life, mind, and so forth. 5. The root is made of wood. 6. What is the mandala? 7. Meditation is the practice of meditation. 8. The this and that are the mandala. 9. With respect means respect. 10. Moreover, is the explanation of the gateway. 11. The one who is the master of all concepts. 12. The breath of Vajrasattva and so forth. 13. He is a perfectly pure being. 14. This is the meaning of the words to be reasonable. 15. This is what will be taught. 16. In any case, in the assembly mandala, together with the disciples who are associated with your deity, you should speak to your disciples as you have said, I will breathe in, and so on. 17. They will do as they say, so that their faith in their deities may be perfected. 18. They are under the control of sentient beings who indulge in desire. 19. Blessed One, Vajrasattva, you have shown me the breathing. 20. The Buddha said, The heroes, and so on. 21. It is the nirvana of the non-abiding. 22. And so it is. 23. It is difficult to transcend because it is unchanging. 24. I will do this for the Dharma body. 25. The word to subdue means to subdue sentient beings. 26. Is it done? 27. Action is relative. 28. The name of the vajra is the breath of the glorious vajra bodhisattva. 29. This is the breath of sentient beings who indulge in desire and so forth. 30. Thus, the intrinsic nature of the body is asserted to be relative. 31. This is to train in the conduct of attachment. 32. Blessed One, it is the nature of all things. 33. This is to train sentient beings who live in peace. 34. It is because it abides in the pure expanse of phenomena that the nature of all phenomena is taught. 35. The first is called the "past time. " 36. The most diligent effort in emptiness is to be diligent in the transcendence of suffering, which is complete and complete. 37. The Dharma is the nature of the disintegration. 38. This is the connection between the two transcendent states of nirvāṇa. 39. The word destroyed means withered. Paragraphs: $ 0 2 6 10 16 19 25 30 35 #
|
Please segment these sentences into coherent paragraphs: 0. “The great seers” are the noble ones, the Buddhas, etc. He is “followed by them” because he is practiced by them. 1. “As taught by the Buddha” means as taught by me, the perfectly enlightened one, in terms of what is to be directly known, etc. 2. Those who practice this life of purity consisting in the path and the life of purity consisting in the dispensation for the sake of that nibbana, 3. I, the Teacher, who instruct as is fitting in regard to the highest good in this life and the next,🔽 4. and will make an end of all suffering in the round of rebirths, 5. or will realize the end of suffering, Nibbāna.” 6. The Exposition of the Brahmacariya Sutta is finished.🔽The Greedy🔽In the sixth, the greedy are those who are greedy by way of the grounds for greed such as flattery, etc., 7. the meaning being that they are deceivers of others by way of the desire to be regarded as possessing non-existent good qualities. The stiff are those who are stiff with anger, as described thus: “He is angry, often full of anger, 8. and when spoken to as he should be spoken to, he is not meek, is not contrite, does not give an undertaking” . 9. And they are stiff with conceit, as described thus: “He is conceited, puffed up, proud, relying on conceit, 10. and in the Dispensation of the Buddha. “Difficult to correct” means by the conceit described thus: “Conceit of birth, conceit of family, conceit of gain, conceit of health,🔽conceit of youth, conceit of life” . “By anger” and so on means that they are 11. smelted, and hammered, but rather they are puffed up, as if they were standing on stilts, in regard to those who should be respected, such as teachers and preceptors. 12. “Flatterers” means those who ingratiate themselves with families by means of wrong livelihood. “Garrulous” means that they are talkative, 13. that they are given to prattle, in the sense of being engaged in speech for the sake of gain. “Passion” means passion . It is called “passion” because it is hard , 14. like a well-sharpened horn, and because it is firm, like a horn. It is a name for the defilement called “urbanity.” “Passionateness” is the state of being passionate. 15. or the shape of a ram’s testicles. The state of being fourfold is fourfoldness. So too, the state of being four is fourness. The state of being surrounded is surroundedness. 16. This is a name for a strong ram’s testicles that have been castrated and put aside. The other is a synonym for that. Thus 17. the state of being surrounded by all the rounds is called the state of being surrounded by the testicles of defilement. 18. The reed of conceit: those who go about holding up an empty reed-stalk like a reed. Hence it is said: “Standing with an empty reed-stalk held up” . 19. Since they are not practicing rightly through their association with hypocrisy, etc., it is said, “They are not mine” . 20. Gone away: although they have gone forth in my Dispensation, they have gone away from this Dhamma and Discipline because they do not practice in accordance with the Teacher’s Dispensation; they are far away from this, is what is shown. For this is sa 21. “The sky is far from the earth, 22. And far as well the ocean’s shore; 23. But farther yet than these, they say, 24. The righteous from the unrighteous go” . 25. They reach fulfilment by being well-established everywhere: they reach fulfilment by the fulfilment of the categories of states beginning with virtue, being well-established everywhere. 26. The commentary on the Dishonest-people sutta is finished.🔽The content of this sutta is explained in the commentary on the Kandaraka Sutta . 27. In the seventh , “free from poison” means free from blame, because of the purity of the source, and because of the absence of any basis for defilements such as the adornment of the body. Herein, the absence of the suffering of searching is shown by t 28. Or alternatively, the absence of a basis for the suffering of loss is shown by the small amount; the absence of a basis for the suffering of bonds is shown by the easiness of obtaining; and the presence of the knowledge of seeing danger and of the kn 29. Or alternatively, they do not rejoice at gain because of the small amount; they do not grieve at loss 30. They do not give rise to the sign of non-remorse because of being the basis for non-remorse. 31. The refuse-rag is so called because it is “come-upon” in the sense of having arisen on refuse such as a midden, etc., 32. or because it “goes” to the state of being worthless like refuse. 33. It is a robe made from cloth picked up here and there in the streets, etc. The foot of a tree is🔽any place near a tree that is suitable for seclusion. Any kind of lodging is 34. any kind of lodging that is suitable for seclusion. Cow’s urine is 35. cow’s urine. But some say that it is a piece of harītakī fruit infused with cow’s urine. 36. Others say that it is any kind of medicine that has been rejected as useless and thrown away, and is not claimed by anyone,🔽and that it is called “cow’s urine” because of its foul smell. 37. “When” is a particle of separation; it is as if he had said “what.” “Is satisfied” : he takes hold of the action stated. “Satisfied” : contented. “This is his one condition” : this one condition, which is one of the four stated above,🔽is a condition 38. “When” is a locative of separation; what is meant is “if.” “He is satisfied with that”: he takes what has been said as a reference to himself. “Satisfied”: contented. “I say that this is a monk’s” : I say that this is one of the conditions for monkho 39. In brief, it has two factors: the external and the internal. Herein, the external is the reliance on good people and the hearing of the true Dhamma. The internal is proper attention and the practice in accordance with the Dhamma. Paragraphs: $ 0 6 15 19 26 27 33 38 #
|
Please segment these sentences into coherent paragraphs: 0. If the eyes see forms, and the wholesome increases while the unwholesome diminishes, then I say that such eyes and forms are approachable. 1. If the ear hears sounds, the nose smells smells, the tongue tastes tastes, the body experiences touches, and the mind cognizes dharmas, and the wholesome increases while the unwholesome diminishes, I say they are approachable. 2. The Buddha told Śakra, Lord of the Devas:🔽Excellent! 3. Excellent! 4. This is called the noble discipline of possessing the faculties. 5. Śakra, Lord of the Devas, said to the Buddha: 6. I have heard what the Buddha has said and have no more doubts. 7. He further addressed the Buddha, saying: 8. How many bhikṣus are called the ultimate, the ultimate of pure conduct, the ultimate of peace and security, the ultimate without remainder? 9. The Buddha told Śakra, Lord of the Devas: 10. Those whose bodies are extinguished, tormented by craving, are the ultimate, the ultimate of pure conduct, the ultimate of peace and security, the ultimate without remainder. 11. Śakra, Lord of the Devas, addressed the Buddha, saying: 12. For a long time, I have harbored doubts, but now the Tathāgata has resolved my doubts. 13. The Buddha told Śakra, Lord of the Devas: 14. Have you ever gone to śramaṇas and brāhmaṇas to ask about this meaning? 15. Śakra, Lord of the Devas, addressed the Buddha, saying: 16. I remember 17. in the past, I have gone to śramaṇas and brāhmaṇas to inquire about this meaning. 18. Once, I gathered in the lecture hall and discussed with the heavenly multitudes: 19. 'Has the Tathāgata appeared in the world or not?' 20. At that time, we searched together but did not see the Tathāgata appearing in the world. We each returned to our palaces and indulged in the five desires. 21. World-Honored One! 22. Later, I saw those great gods and devas, after indulging in the five desires, gradually passing away. 23. At that time, World-Honored One! 24. I was greatly frightened, and my hair stood on end. 25. I saw śramaṇas and brāhmaṇas dwelling in seclusion, leaving home and renouncing desires. I went to them and asked: 26. 'What is called the ultimate?' 27. When I asked this meaning, they were unable to answer. 28. Since they did not know, they asked me in return: 29. 'Who are you?' 30. I then replied: 31. 'I am Śakra Devānām-Indra.' 32. They asked again: 33. 'Which Śakra are you?' 34. I then answered: 35. 'I am Śakra, Lord of the Devas. I have doubts in my mind, so I have come to ask you.' 36. At that time, I spoke to him about the meaning of Śakra's questions, according to my knowledge and understanding. 37. He asked me, 38. 'Please accept me as your disciple. I am now a disciple of the Buddha, who has attained the path of stream-entry and will not fall into other destinies. After seven rebirths at most, I will surely accomplish the fruit of the path. May the World-Honor 39. Having said this, he further spoke a verse, saying:🔽'Because of your defiled thoughts, Paragraphs: $ 0 5 8 11 13 15 21 25 37 #
|
Please segment these sentences into coherent paragraphs: 0. Outside the altar, draw the four heavenly kings' daughters who protect the world. 1. Each is placed in its original position. 2. Take seven lotus leaves as the leaves of enlightenment. 3. The above leaves are spread on the lotus flower and the container is placed on top. 4. Then take black sesame seeds and cast them into the fire. 5. Recite the mantra once and burn it once, a total of eight thousand times. 6. Then press the container with the right hand in the altar. 7. When a sound is heard inside, it is known that there is evidence. 8. Then, in a place of dispute, take the above container. 9. Wearing it on the head, the dispute is easily won. 10. Another method, if one wishes to summon another person, take the container. 11. Holding the stick with the right hand, everything one does will be accomplished. 12. Another method, if one wishes to gamble, 13. take the container and tie it to the right foot. One will win at gambling. 14. Another method, if one wishes to chase an enemy,🔽take white mustard seeds and salt. 15. Take white mustard seeds and burn them. 16. Worship the moving container. 17. One will then be able to subdue and convert them. 18. The method of the image is to take the body or take bitter gourd wood. 19. Follow the previous instructions. 20. Another method, if one wishes to make everyone love and respect, 21. Take bezoar and chant the mantra one hundred and eight times. 22. Then take the bezoar and apply it to the forehead. 23. They will all love and respect you. 24. Furthermore, if you wish to make everyone love and respect you, 25. Take white lotus flower stamens and ghee. 26. Light them in front of the image and make offerings. 27. Take the burnt ashes and chant the mantra one hundred and eight times. 28. Then apply it to the eyes. 29. Everyone who sees you will love and respect you. 30. Furthermore, if you are afraid of evil thieves, friends, or vicious beasts, 31. Take the left hand and make a fist. 32. With the thumb of the right hand, press the palm and make a staff. 33. Chant the mantra one hundred and eight times. 34. All evil people will stay far away. 35. If someone always recites this mantra, 36. Everyone who sees them will love and respect them. 37. Furthermore, if you want to subdue someone, 38. Take salt, chant the mantra once for each burning. 39. Complete one thousand and eight times. Paragraphs: $ 0 3 5 10 14 18 20 24 30 35 37 #
|
Please segment these sentences into coherent paragraphs: 0. If you restrain yourself by body, 1. by speech, and by mind, 2. that will be for the benefit of a dead person, 3. for the merit you make while alive.” 4. The second section on the simile of the burning house is finished. 5. The Book of the Tens🔽The Group on Brahmins 6. A Certain Brahmin 7. Then a certain brahmin went up to the Buddha, and after exchanging greetings and compliments, he sat down to one side and said to him: 8. “‘A teaching visible in this very life, a teaching immediate, inviting one to come and see, onward-leading, to be personally experienced by the wise.’ So it is said, Master Gotama. 9. In what way is the teaching visible in this very life, immediate, inviting one to come and see, onward-leading, to be personally experienced by the wise?”🔽“Brahmin, one full of passion, overcome by passion, with mind obsessed by it, intends for his o 10. When passion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. 11. One who is greedy …🔽One who is greedy …🔽One who is greedy … 12. One who is greedy …🔽“So it is, brahmin, that the Dhamma is visible here and now, immediately effective, inviting inspection, onward-leading, and to be experienced by the wise for themselves.” 13. “Brahmin, one who is hateful … 14. When greed is abandoned, one does not intend for one’s own affliction, for the affliction of others, or for the affliction of both, and one does not experience mental suffering and dejection. 15. In this way, brahmin, the Dhamma is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.” 16. “When a fool is overcome and oppressed by delusion, his mind is not rightly concentrated for the destruction of the taints. 17. When delusion is abandoned, one does not intend for one’s own affliction, for the affliction of others, or for the affliction of both, and one does not experience mental suffering and dejection. 18. In this way, brahmin, the Dhamma is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.” 19. “Excellent, Master Gotama! Excellent, Master Gotama! 20. Just as one might set upright what has been overturned, 21. or reveal what has been hidden, or show the way to one who is lost, or bring a lamp into the darkness so that one with eyes might see what is there— 22. just so has the Lord Gotama made the Dhamma clear in many ways. 23. I go to the Lord Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. 24. May the Lord Gotama remember me as a lay-follower who has gone to him for refuge, from this day forward, for life.” 25. The third section on the Brahmins is finished.🔽The Book of the Elevens 26. The Brahmins 27. The Wanderer 28. Then a certain wanderer went to the Lord, and … sat down to one side 29. and said: ‘“A doctrine is seen, a doctrine is seen”, it is said. 30. In what way, Master Gotama, is the Dhamma expounded by him directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?” 31. “Brahmin, one full of passion, overwhelmed and with mind obsessed by passion, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. 32. When passion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection.🔽“One full of passion, overwhelmed and with mind obsessed by 33. One who is greedy, overcome by greed, his mind controlled by it, does not understand his own good, the good of others, or the good of both, and in the long run he suffers great harm and sorrow. 34. But when greed is abandoned, he understands his own good, the good of others, and the good of both, and in the long run he feels great pleasure and happiness. 35. In this way, brahmin, the Dhamma is visible here and now, immediately effective, inviting one to come and see, applicable, to be personally experienced by the wise.” 36. “One who is hateful, overcome by hatred, his mind controlled by it, does not understand his own good, the good of others, or the good of both, and in the long run he suffers great harm and sorrow.🔽But when hatred is abandoned, he understands his own 37. “One who is deluded, overcome by delusion, his mind controlled by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. 38. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. 39. When a person is deluded, overcome by delusion, his mind is gripped by delusion. He does what is unskillful, does what is not worthy of a noble one, and does what is not proper for a recluse. Paragraphs: $ 0 4 5 7 19 25 26 28 31 33 36 37 #
|
Please segment these sentences into coherent paragraphs: 0. Practicing wisdom to the utmost power, they are favored by the past practices; 1. In a single moment, they pervade hundreds of millions of buddha lands. 2. Raining down the drops of sweet dew, they delight in extinguishing the dust and afflictions; 3. The nature they create is gentle and harmonious, the Dharma rain of the buddhas. 4. Dwelling in the six supernormal powers, they create and transcend to the heavenly palace; 5. The realm of the supreme among humans, they manifest in the ten directions. 6. Transformed and changed in various ways, for countless billions of eons; 7. Brahma Heaven pervades sentient beings, their minds practicing the Buddha's path. 8. The sagely and enlightened establish this, raising one step; 9. They immediately reach the ninth stage, their abode unmoving. 10. The merits and virtues of dhāraṇī wisdom, let alone the fear of sentient beings; 11. All the multitudes of the three realms, becoming śrāvakas and pratyekabuddhas. 12. The supreme one stands in this, also universally manifesting; 13. Unimpeded in the three realms, understanding the wisdom of the Dharma realm. 14. Universally pervading all lands, the Dharma of sentient beings without remainder; 15. All Buddhas have merits and virtues, also relying on the Three Honored Ones. 16. The sagely and enlightened abide in this, following and serving the Buddha; 17. All lands in the ten directions, circulating through the Dharma realms. 18. Manifesting in front, making offerings, revering the multitudes of disciples; 19. All accomplishments and merits, like heavenly garments and adornments. 20. The sages abide here, illuminating the world with the light of wisdom; 21. Eliminating all ignorance and darkness, revealing the sun of the Dharma. 22. Self-mastery, illumination, and supreme victory, eliminating the disturbances of the world; 23. The Buddha's disciples are like this, with their radiance eliminating afflictions and delusions. 24. Abiding here, above the three times, the most honored in the world; 25. Understanding the path, the supreme hero, proclaiming the practices of the Three Vehicles. 26. In a single moment, attaining innumerable samādhis; 27. In the lands of the ten directions, seeing immeasurable buddhas. 28. The Buddha's disciples are like this, roughly expounding the stage of the path; 29. For many hundreds of thousands of eons, praising their virtues extensively, without end. 30. The virtues of freedom from defilement are like this, with the stage of equal enlightenment; 31. The basis is like a flower, like the earth supporting a great mountain. 32. The foremost among the Buddha's disciples, seeing enemies without anger or resentment; 33. Like snow accumulating on a mountain peak, with medicinal herbs among them. 34. Clearly understanding precepts and hearing prohibitions, like famous incense spreading its fragrance; 35. Like a lotus flower in a pond, giving rise to it and causing it to burn. 36. The treasure of the Way cannot be disturbed, and one immediately attains the holy light; 37. Like a sage dwelling in a mountain, enjoying living there and amusing oneself. 38. The wonderful incense of ghosts and spirits, attaining the five supernatural powers; 39. Discussing the six fruits of retribution, like the precious horse's ears. Paragraphs: $ 0 8 12 20 24 32 #
|
Please segment these sentences into coherent paragraphs: 0. By this it is established that if there is the perception of one who should not be approached in regard to a person with whom one should not have intercourse, and the state of mind of one who has intercourse with her, there is a course of kamma. 1. Otherwise it would have to be said that the person with whom one should not have intercourse is so regarded, and the state of mind of one who has intercourse with her is the state of mind of one who has intercourse with a person with whom one should 2. But others say that if one enjoys the act of intercourse performed by another on oneself, even though there is the state of mind of one who has intercourse, there is no difference in the course of kamma because there is no performance of the act by o 3. But others say that if there is the state of mind of one who has intercourse, the performance of the act is immeasurable. And if that is so, then it follows that sexual misconduct has only three factors, 4. not four. But in the commentary it is said to have four factors, namely, the performance of the act together with the state of mind of one who has intercourse. 5. But the performance of the act is mentioned because it is usually present, not because it is an invariable factor. 6. Otherwise, since women generally have no function in the use of it, their sexual misconduct would be rare. 7. And they say that the defiling of a bhikkhunī is included here too, since she is protected and guarded.🔽But in the commentaries it is said that she is not even protected by the Dhamma, let alone by mother, father, etc., 8. for the Dhamma here is the doctrine of the sectarians, which is not the Dhamma of the Dispensation, they say.🔽The spiritual companions, the preceptor, etc., are like her mother, etc., 9. for the commentary on the training precepts says that the transgression of a woman of immoral habit, a probationer, a lay devotee, a worldling bhikkhunī, a stream-enterer, a once-returner, 10. and a non-returner is a serious offense, but the transgression of one whose cankers are destroyed is a very serious offense. 11. Why is drinking of wine mentioned here? It is mentioned because it is a cause of heedlessness. It is said to lead to the states of loss. 12. Why is drinking liquor mentioned here? It is mentioned because it is a cause for the other three. As it is said: “The drinking of liquor and strong drink, monks, when practiced, developed, and cultivated, tends to hell, to rebirth as an animal, or to 13. And in the commentaries it is said: “The five beginning with killing living beings are courses of kamma in the sense of being principal.”🔽It may be objected: “But in the Mula-Tikā it is said: ‘It is not included among the ten courses of kamma because 14. Taking this similarity, the Vibhānā-Ṭīkā says: 15. “Drinking liquor is included here too, because it is a form of misconduct in the sense of being a sensual pleasure consisting of taste.” 16. The commentary on the Path of Discrimination, taking the meaning of “helpful,” says:🔽“The profitable and unprofitable are called ‘courses of kamma’ only when they generate rebirth-linking. 17. The rest of what is said are not ‘courses of k kamma’ because they do not generate rebirth-linking, though they are many in number.” 18. In the commentary on the words of this passage, “The rest of what is said” refers to the drinking of wines and spirits, etc., and the abstaining from them, etc. 19. For the drinking of wines and spirits is a condition for intoxication, and intoxication is a course of demerit, and the abstaining from intoxication is a course of merit.🔽So it is said that these are “courses of kamma” and that they are “conditions f 20. Herein, the meaning of the words “because they are kamma proximate to the courses of kamma” is this:🔽they are proximate to the drinking of wines and spirits, and they are proximate to the abstaining from the drinking of wines and spirits,🔽and they ar 21. The meaning is that they are kamma that has them as its root. 22. This is what is said: he who, after drinking wines and spirits, does any kind of kamma such as killing living things, etc., for the sake of the intoxication of wines and spirits, 23. and the strength of the kamma, and the prior volition, and the state of being the cause, are the conditions for rebirth-linking.🔽It is only that which generates rebirth-linking, not the other.🔽Just as the prior and subsequent volitions that are the c 24. For it cannot be definitely asserted that only those that are stated in the Suttas on the courses of kamma generate rebirth-linking, not the others. 25. But only those that are suitable to generate rebirth-linking are stated there in the Suttas.🔽And it can be understood that only those that are not definite in generating rebirth-linking are not stated there in the Suttas. 26. For in the Paṭisambhidā, in the commentary to the “Path of So-and-So” , 27. it is said that only the profitable and unprofitable are courses of kamma that generate rebirth-linking.🔽The rest of what is said there is not stated in the Suttas on the courses of kamma. 28. So it is not stated there in its own individual essence.🔽What was said above about it as generating rebirth-linking by means of the kamma that is present at the time of rebirth-linking, 29. that can be said of it as not included among those stated there in their own individual essences. 30. But it has a twofold function, namely, generating rebirth-linking and generating kamma. Herein,🔽since it is the generating of kamma that is its great function and has great scope, 31. Sakka, lord of the devas, said in the Kumbha Jātaka, 32. “The evil-doers who do their deeds in secret, 33. With body, speech, and mind, 34. Go to hell when their deeds are done; 35. Buy this full jar from me.”🔽So it is said that it sends him to an unhappy destiny by means of the kamma that is present at the time of rebirth-linking. 36. But taking both functions of it, 37. The meaning of “conducive” should be understood as stated in the Aṅguttara-nikāya. 38. For this is the nature of the passages in the suttas: where the word “conducive” occurs, the meaning is “as far as possible.” 39. For in the Mula-Tika it is said with reference to the reading “punabbhavaṃ deti punabbhavāya saṃvattati”: “The rebirth-linking consciousness gives rebirth-linking and is conducive to rebirth-linking.” Paragraphs: $ 0 3 7 12 16 19 22 26 31 36 #
|
Please segment these sentences into coherent paragraphs: 0. they are attached to the view of self, 1. they have entered a wrong path, 2. they abide in the conduct of fools,🔽and it is difficult for them to escape. 3. Thus, for the sake of sentient beings who are confused by such things, they generate the first generation of the mind of enlightenment and then generate the great application. 4. However, they are not tired or suffering. 5. Without laziness, he thinks, “By what conditions, what aspirations, and what teachings of the Dharma will I lead these sentient beings to the bodhisattva conduct 6. and cause them to attain complete liberation?” 7. The bodhisattva, having previously exerted himself in the correct discernment of the realm of phenomena, abides in great compassion through effortless wisdom. 8. Knowing that those sentient beings are confused about the realm of phenomena, he teaches the Dharma to the best of his ability and tames them, yet he does not think, “I have taught the Dharma, 9. I am teaching, I will teach.” 10. Nevertheless, through the power of his previous aspirations, having correctly discerned dependent origination, he naturally teaches the Dharma through many hundreds of thousands of Dharma doors. 11. They clear away the karma of ignorance of those sentient beings and cause them to attain liberation. 12. It is like this: 13. For example, a good doctor is skilled in curing many illnesses. 14. He has previously become very familiar with the medical treatments. 15. As soon as he sees the symptoms of the illness, he understands all the mantras and medicines to be administered. 16. There is no one he treats that is not cured. 17. In the same way, a bodhisattva has understood the realm of phenomena in this way. With effortless wisdom, he teaches the doors of the Dharma in many hundreds of thousands of ways, in accordance with the faculties and natures of those sentient beings 18. This is called the treasure of the bodhisattva mahāsattvas that is the practice of delusion. 19. “If bodhisattvas obtain this treasure, 20. they will thoroughly investigate dependent origination. 21. For the sake of those beings who practice delusion, 22. they will teach the Dharma with various methods of words, letters, and expressions, in accordance with their natures and aspirations, for eons🔽or even longer than that. 23. However, they will not find an end to the practice of delusion. 24. The wisdom and eloquence of those bodhisattvas will also be inexhaustible. 25. This is called the treasure of the bodhisattvas’ conduct of delusion, which is attained through the bodhisattvas’ excellent explanation of the characteristic of the inseparability of all phenomena. 26. In this way, the twenty-one thousand aspects of conduct related to delusion and the other eighty-four thousand aspects of conduct are 27. abandoned by the bodhisattvas. 28. In order to abandon them, the bodhisattvas open the gateway to the Dharma and teach the eight thousand aspects of conduct. 29. This is called the treasure of the bodhisattvas’ conduct of delusion. 30. “Moreover, O son of noble family, what is the treasure of the bodhisattva great beings’ conduct of equanimity? 31. It is as follows: 32. For example, a very clean and clear mirror 33. If the stainless is posited as the crossroads of the path, then the reflections appear there. 34. And although there is no increase or decrease, the surface of the mirror does not think, “I show these various reflections.” 35. However, when the surface of the mirror is well polished, 36. all aspects of the reflections appear by their own nature. 37. In the same way, the bodhisattvas, having well polished the surface of the mirror of the dharmadhātu and abiding in effortless samādhi, teach the various specific mental behaviors of sentient beings 38. by means of the various doors of the Dharma. 39. Although they fully understand all of these and cause them to attain complete liberation, Paragraphs: $ 0 3 7 12 18 30 38 #
|
Please segment these sentences into coherent paragraphs: 0. Ordinary beings have suffering but no happiness, and their self-conceited mind only aspires to be superior, so they are able to arouse the mind and seek to become a Buddha. 1. At that time, Mahākāśyapa praised and said: 2. Excellent, excellent! 3. Mañjuśrī! 4. You have spoken these words well. 5. It is truly as you have said, the companions of defilements are the seeds of the Tathāgata. 6. We now can no longer bear to arouse the mind of supreme, perfect enlightenment. 7. This is the second time Kāśyapa praises himself. 8. Since Mañjuśrī is a bodhisattva, although he disparages the two vehicles as not being seeds and praises ordinary beings as being seeds, it is not as good as the voice-hearers speaking for themselves, so Kāśyapa praises himself. 9. There are three sections: 10. This first section clarifies that afflictions are not the seeds. 11. Up to the five heinous crimes are still able to arouse the mind and give rise to the Buddha's teachings. 12. But now we can never give rise to it again, like a person whose faculties have degenerated, who can no longer enjoy the five desires. 13. In the same way, the śrāvakas who have severed their afflictions have no further benefit in the Buddha's teachings and never aspire to it. 14. This second section, on the basis of karma, clarifies the distinctions between those with the seeds and those without the seeds. 15. There are four meanings of uninterrupted: 16. First, in the previous moment one abandons this body, and in the next moment one receives the retribution of hell. There is no body in between the moments, so it is called uninterrupted. 17. This is the uninterrupted retribution of that realm. 18. Second, the physical form is uninterrupted. 19. The Avīci hell is 80,000 yojanas wide. When one person enters, their body fills it completely. It is the same for many people. 20. Because the bodies fill it completely, there is no space in between, so it is called uninterrupted. 21. Third, the lifespan is uninterrupted. 22. In other hells one dies and is reborn many times. In this place, the lifespan is one eon, with no death or rebirth in between, so it is called uninterrupted. 23. Fourth, the suffering one experiences is always continuous, with no intervals of pleasure. 24. Therefore, Mañjuśrī! 25. Ordinary beings have gratitude towards the Buddha's teachings, but śrāvakas do not. 26. Why is this? 27. Ordinary beings, upon hearing the Buddha's teachings, are able to give rise to the mind of unsurpassed enlightenment and do not cut off the Three Jewels. 28. Even if śrāvakas hear the Buddha's teachings, powers, and fearlessness for their entire lives, they are never able to give rise to the mind of unsurpassed enlightenment. 29. Third, it concludes the meaning of being of the seed and not being of the seed. 30. Ordinary beings, upon hearing the teachings, give rise to the mind of enlightenment, are able to continue the Buddha's lineage, and thus repay their gratitude with gratitude. 31. Śrāvakas are contrary to this and are called lacking gratitude. 32. Question: 33. The Lotus Sutra clarifies that the two vehicles become buddhas. Why does this teaching explain that śrāvakas are forever severed from their roots? 34. Answer:🔽That sutra clarifies that since the small aspiration has already shifted and the great capacity has already matured, they become buddhas. 35. This sutra clarifies that they still maintain the small aspiration and have not yet developed the great capacity, so they are forever severed from their roots. 36. At that time, in the assembly there was a bodhisattva named Samantabhadra, who asked Vimalakīrti, saying: 37. Householder! 38. Who are your parents, wife, children, relatives, and attendants? 39. Where are your servants, elephants, horses, and carriages? Paragraphs: $ 0 1 7 9 14 15 24 32 36 #
|
Please segment these sentences into coherent paragraphs: 0. O you who are wise and extremely wealthy with the wealth of training, 1. O you who are well-established in disciplined conduct,🔽O you who delight in the sprouts of the tree of Dharma, 2. “O you who wear the saffron-colored robes of Dharma, 3. always delight in going forth. 4. Oh! Oh! Flower Moon, supreme in conduct, 5. Excellent one, you who give well and endure hardship, arise! 6. Oh! Oh! Tamer, untamed beings to be tamed, 7. Always endowed with the abode and subsequent state of taming. 8. Oh! Oh! Tamer,🔽 Following after, 9. Peaceful one, with senses pacified, you are the one who knows. 10. Oh! Oh! Beings who sleep and are drowsy, 11. Always awaken them with the sound of the Dharma.🔽 Oh! Oh! Having awakened trillions of beings, 12. Lead them to the supreme vehicle. 13. Oh! Oh! On the raft of generosity, 14. Bound with the rope of diligence, 15. Oh! Oh! Beings who have fallen into the great ocean, 16. Drowning in existence,🔽 Oh! Oh! One with the ten powers, supreme flower, 17. Skilled ferryman, arise!🔽 🔽'Oh! Oh! You who are skilled in the means of taming,🔽 You who are skilled in the means of the supreme vehicle, arise!🔽 🔽'Oh! Oh! You who are skilled in the means of the supreme vehicle,🔽 You who are skilled in the means of 18. 🔽'Oh! Oh! 19. “O you who are also a very sturdy boat, 20. Please board and save me and them!🔽“O you who are the best of physicians, 21. You who have practiced well and are skilled in medicine, 22. O you who have perfected wisdom and liberation, 23. You who dispense the medicine of the sublime Dharma,🔽“O you who have seen the sick beings 24. Afflicted by various illnesses, 25. O you who have quickly arisen, 26. Please bestow the medicine of the Dharma! 27. “O you who are the supreme king of physicians, 28. You who are unequaled, exalted in wisdom and perfected, 29. O you who completely cure illnesses 30. And act compassionately for the sake of beings, 31. “O you who have seen the realm of sick beings, 32. And the disease of desire has destroyed all. 33. “ ‘May all beings be happy, May they be free from disease and attain nirvāṇa. 34. Oh! The wise ones have trained in vast wisdom. 35. Beat the drum of the Dharma well. 36. “ ‘Oh! The doubts of the world 37. Are all cut through by the ocean of wisdom. 38. Oh! The one who has heard well and upholds the Dharma, 39. The one with hundreds of millions of stainless sūtras, Paragraphs: $ 0 4 10 13 19 27 33 #
|
Please segment these sentences into coherent paragraphs: 0. The purpose of the ritual is clear. 1. The words of the instruction are the songs of the victorious ones. 2. They enjoyed themselves with food and drink. 3. The deities are satisfied with their guests. 4. The rest of the ritual and the offering. 5. He performed the ritual of offering and praise. 6. They gathered it in their own place. 7. It is free from all signs. 8. They should remain in the nondual space. 9. How is this red lotus? 10. They are not covered by the faults of attachment. 11. The yogi is like that. 12. The misdeeds of the place will not bring them to you. 13. This is to increase everything. 14. He built the solar vajra. 15. He is the one who is full of glory and glory. 16. They will enjoy the wealth of abundance. 17. The first is the meditative stabilization of the ground. 18. Meditate until you are adorned with a garland. 19. The name of the king was the name of the king. 20. The eighth is the blazing jewel. 21. The central channel of the two channels is ninefold. 22. He holds a jewel garland. 23. The eight pillars are the most precious. 24. The seven-nosed one is marked by a lotus seat. 25. Outside, in the charnel ground, and around the retinue, there are four nights. 26. The five aspects of enlightenment are the five aspects of enlightenment. 27. The protector generates the courage of the cause. 28. His body is of a color that extends from the ornament. 29. Through the emanation of blessings, one meditates purely. 30. Since it is not produced by the self-luminosity of awareness, 31. At the request of the goddess, he began to finish. 32. He saw the flow of compassion. 33. The letter TAM is derived from the letter JAM. 34. OM SIDYA BUSIDYA BUS 35. The seed is not seed, but seed. 36. The Mahabharata Ratnabhadra. 37. The glorious Vajra-Sr. 38. His four faces are golden, and his hands are as beautiful as gold. 39. The one who is not a man will shoot a bow and a bow. Paragraphs: $ 0 9 17 25 30 35 #
|
Please segment these sentences into coherent paragraphs: 0. Second, the explanation - the sixth, the concluding summary. 1. The fifteenth major section of the middle eighteen, clarifying how many types of people there are and the causes and conditions for establishing the eight types of people, answers the fifteenth question and is divided into two. 2. First, a general statement, which is divided into two. 3. First, stating the eight types of people. 4. Second, stating the causes and conditions for the eight types of people.🔽Second, the specific explanation is divided into two. 5. First, the brief explanation is divided into two. 6. First, clarifying the eight types of people. 7. First, a question. 8. Second, the answer is divided into eight as in the treatise. 9. Second, clarifying the causes and conditions for establishing the eight types of people, which is divided into three. 10. First, a general question. 11. Second, a brief answer. 12. The third is the detailed explanation, which is divided into four parts.🔽The first is based on the faculties to clarify the establishment of two types of people. 13. The second is based on yoga to clarify the establishment of two types of people. 14. The third is based on preparatory effort to clarify the establishment of two types of people. 15. The fourth is based on time to clarify the establishment of two types of people. The second is the extensive explanation, which is divided into two parts. The first clarifies the four kinds of distinctions that serve as the causes and conditions for 16. The first is a general question. 17. The second is an extensive answer. 18. The third is a concluding summary. The extensive answer is divided into four parts. 19. The first is based on whether the faculties are mature or not to establish two types of people, which is divided into two parts. 20. The first clarifies the person who is capable. 21. The second clarifies the person who is incapable. 22. The second is based on whether or not one is well-versed in yoga to establish two types of people, which is divided into two parts. 23. The first clarifies the person who is skilled in skillful means. 24. The second clarifies the person who is not skilled in skillful means. 25. The third is based on whether or not there is uninterrupted and earnest practice to establish two types of people, which is divided into two parts. 26. The first clarifies the person who practices uninterruptedly. 27. The second clarifies the person who practices with interruptions. 28. The two people are established based on whether they cultivate for a long time or not. 29. The first clarifies those who have already cultivated extensively. 30. The second clarifies those who have not yet cultivated extensively. The third concludes. The second clarifies the meaning of being unable to accomplish due to incomplete conditions, which is divided into five parts. 31. The first, based on those whose faculties are not yet mature, clarifies the failure to accomplish the result. 32. The second, based on those whose faculties are mature but lack skillful means, clarifies the failure to accomplish the result.🔽The third, based on those whose faculties are mature and who know the skillful means but lack uninterrupted cultivation, cl 33. The fourth, based on those whose faculties are mature, who know the skillful means, who have uninterrupted cultivation, but who have not yet cultivated extensively, clarifies the failure to accomplish the result. 34. The fifth, based on the maturation of the four dharmas, clarifies the accomplishment of the result. 35. The sixteenth and seventeenth of the eighteen major topics, which together clarify the knowledge of various demons and various demonic affairs, answer the sixteenth and seventeenth questions. It is divided into two parts. 36. The first is the general introduction, which is divided into three parts. 37. The first is the characteristic of the demon. 38. The second is the demonic affairs. 39. The third is the exhortation to practice. Paragraphs: $ 0 1 4 12 16 19 22 25 28 31 35 #
|
Please segment these sentences into coherent paragraphs: 0. Now, as for entering in the sixth ground, 1. it is because one partially attains signlessness in the sixth ground, and thus is able to subdue afflictions. 2. Being able to subdue afflictions is able to destroy the obstructions to entering the concentration of cessation. 3. Moreover, the Tripiṭaka master says: 4. From the sixth ground and below, one enters the concentration of cessation only after making immeasurable preparations. 5. Even on the seventh ground, one enters it only by means of skillful means and the desire to enter. 6. Therefore, it is provisionally said that one is able to enter moment by moment. 7. It is not the meaning of continuity that is called moment by moment. 8. The reason for this is as follows: 9. From the sixth ground and below, there are also many moments of continuity. 10. However, this bodhisattva is extremely rare and extraordinary in his deeds, to the point of not actualizing. 11. This further clarifies that the bodhisattva of the seventh ground constantly enters the true contemplation of the realm of reality, 12. but does not actualize it and gives rise to practices for benefiting others. 13. From Because of this... below, the ninth clarifies the practices of all sentient beings that are not shared with the world. 14. Jing says: 15. He is able to practice all the same activities as sentient beings, which are different from the wonderful practices of the bodhisattvas, so it is said to be not shared. 16. Although the bodhisattva's wonderful practices are the same as those of the world, they are not of their nature. 17. As extensively explained in the sutra. 18. Ce says: 19. Although he dwells in defilement, he is not attached to it, so it is said to be not shared. 20. The general meaning of this is below, which brings out the similar practices that appear the same as those of sentient beings in the sutra he refers to. 21. The general meaning has eight parts. 22. The first is the same in meritorious karmic activities. 23. The second is the same in accepting and supporting relatives and followers. 24. The third is the same in seeking rebirth as an ordinary being. 25. Fourth, they are the same in initiating the three liberations and seeking to abide in them. 26. Fifth, they are the same in having faith and joy in the lower vehicles for the sake of subduing others. 27. Sixth, they are the same in enjoying the distinctions of various desires. 28. Seventh, they are the same as non-Buddhists in turning to the Buddha. 29. Eighth, they are the same as worldly people in following others' minds and following the great assembly. 30. The remaining are as explained above. The tenth clarifies the purification of wholesome roots. 31. The eleventh and twelfth are the two types of rebirth and empowerment. The text is understandable. 32. Ji says: 33. In this ground, the twelve sections are also like a summary. 34. Fifth, because it includes the perfection of practice with effort. 35. Looking at the above text, it seems to be a reversed conclusion with the fourth.🔽The fourth combines with the fifth. 36. The fifth is combined in the fourth. 37. The Tripiṭaka master says: 38. This fifth perfection of practice with effort 39. Is precisely the complete elimination of all greed and so forth in this stage. Paragraphs: $ 0 3 8 14 18 22 30 32 37 #
|
Please segment these sentences into coherent paragraphs: 0. She is adorned with all ornaments. 1. In her right hands she holds a wheel and a peacock feather, in her left hands a noose and a sword. 2. She sits in half-lotus posture. 3. On a moon seat, she has the radiance of the sun. 4. The non-dual method and wisdom are marked on her head with a wheel. 5. The four great kings spoke and rejoiced. 6. The four hundred and four different types of diseases were conquered. 7. The eighty thousand different types of obstacles 8. were conquered by the nondual method and wisdom, which is like the space of emptiness. 9. Such a knowledge mantra was spoken by the four great kings. 10. The colors and implements of the four great kings are as follows: They have one face and four arms. Their bodies are white, yellow, red, and green. 11. In their right hands they hold, in order, 12. a wheel, an arrow, a club, an arrow, a snake noose, an arrow, a sword, and an arrow. In their left hands they hold a lute and a bow, 13. a jewel and a bow, 14. a lotus and a bow,🔽and a sword and a bow. 15. He holds a vase and a bow. 16. He is peaceful in the east, slightly wrathful in the west, and wrathful in the south and north, with an ugly face, seated on a lotus seat. 17. They are all adorned with all ornaments. 18. On their heads are a wheel, a jewel, a lotus, and a crossed vajra, in order. 19. Tadyathā means “thus.” 20. The vidyā mantra is the speech of the four great kings. 21. The vidyā mantra is jvala jvalana, and so on. 22. “To destroy” means 23. to curse the mundane and supramundane. 24. “The messengers of the Lord of Death” means the sudden fear of untimely death. 25. The black night is the class of mātṛkā, the nature of Māra's noose. 26. The noose of time is the leader of time, the nature of Māra. 27. The punishment of the Lord of Death is the punishment of the Lord of Death, the great Īśvara. 28. The punishment of Brahmā is the punishment of the aggregate Māra, Brahmā. 29. The punishment of Indra is the punishment of the Māra of the son of gods. 30. The punishment of Viṣṇu is the punishment of the Māra of afflictions. 31. The punishment of the ṛṣis is the curse of the ṛṣis who have higher knowledge and miraculous powers. 32. The punishment of the gods, etc. refers to the punishment of the various types of gods, etc. who are not of the same type, who are endowed with magical power, and who have great magical power. 33. The punishment of the eighty-four thousand types of disease refers to the punishment of the twenty-four types of disease. 34. The punishment of the king refers to the fear of punishment by the king, which is inflicted by the cutting off of wealth, life, and limbs. 35. The punishment of thieves refers to the punishment of wealth and life. 36. The punishment of fire refers to the fear of fire, whether in one's own country or in another's. 37. The punishment of water refers to ships, rafts, and so on. 38. By the splendor of the queen of knowledge mantras, the great peacock, one is freed from the fear of those punishments. 39. One is freed from suffering for oneself and all sentient beings. Paragraphs: $ 0 5 10 19 22 38 #
|
Please segment these sentences into coherent paragraphs: 0. As the Vimalakīrti-nirdeśa Sūtra says, All dharmas are correct, all dharmas are false, this is the matter. 1. Question: 2. If those who attain insight consider everything to be the Way, why is it said specifically that by practicing the non-Way one can penetrate the Buddha Way? 3. Answer: 4. For bodhisattvas, there is nothing that is not the Way. 5. But it is said that for those who confront the two vehicles, nirvāṇa is the Way and saṃsāra is not the Way. Therefore, it is now said that penetrating this non-Way is precisely the Buddha Way. 6. Moreover, the heavenly maiden is one who has left the Way behind, but she uses a female body as a basis to penetrate the Buddha Way. 7. Previously, only one matter was briefly clarified, but now all practices of the non-Way are fully discussed as being able to penetrate the Buddha Way. 8. He also asked: 9. How do bodhisattvas practice the non-Way? 10. This is the second round of questions and answers, explaining the non-Way as the Way. 11. The answer said: 12. If bodhisattvas practice the five heinous crimes without anger or resentment. 13. The answer has five parts: 14. First, it shows the practice of ordinary beings to penetrate the Buddha's path, next it shows the practice of the two vehicles to penetrate the Buddha's path, third it shows the practice of birth and death to penetrate the Buddha's path, fourth it sh 15. The first two are a pair of ordinary and holy, and the last two are contrasted with birth and death and nirvana. These four gates can have two meanings: 16. One is that a practice that is not the path can penetrate the Buddha's path, and the second is that it can enable sentient beings to awaken to the right path through this gate, which is the same as entering the Buddha's path through one's own practic 17. As for practicing the five heinous crimes, this is practicing the non-path to penetrate the Buddha's path through the gate of karma. 18. The five rebellious acts must arise from vexation and anger. It shows that although one practices the five rebellious acts, which is not the path, one is without vexation and anger, and penetrates the Buddha's path. 19. Even in the hells, there are no defilements of wrongdoing; even in the animal realm, there are no delusions, arrogance, and other faults; even in the hungry ghost realm, one is fully endowed with merits. 20. Above, it clarifies that evil causes are not the Way, thus penetrating the Buddha Way. Here, it distinguishes that evil fruits are not the Way, thus penetrating the Buddha Way. 21. Practicing the Way of form and formlessness, not considering it supreme. 22. This distinguishes that the wholesome fruits of the two realms with outflows are not the Way, thus penetrating the Buddha Way. 23. Ordinary beings, born in the upper realms, consider it to be nirvana, the foremost and most supreme. 24. Now, for the sake of beings, manifesting birth, revealing that the two upper realms are the Dharma of birth and death, therefore not considering it supreme. 25. Demonstrating the practice of desire, yet free from all defilements; 26. Demonstrating the practice of anger, yet harboring no resentment towards any being; 27. Demonstrating the practice of delusion, yet using wisdom to subdue the mind; 28. Demonstrating the practice of stinginess, yet giving away all internal and external possessions, not sparing one's body or life; 29. Demonstrating the practice of violating precepts, yet abiding in pure precepts, even fearing greatly even minor offenses; 30. Demonstrating the practice of anger, yet always being compassionate and patient; 31. Demonstrating the practice of laziness, yet diligently cultivating merit; 32. Showing disorderly thoughts while always contemplating concentration; 33. Showing stupidity while penetrating worldly and transcendent wisdom; 34. Showing deceit while skillfully following the meanings of various scriptures; 35. Showing arrogance while being like a bridge for sentient beings; 36. Showing the afflictions while the mind is always pure; 37. Entering the māras while conforming to the Buddha's wisdom and not following the teachings of others. 38. This practice of the afflictions and non-dharmas as the Buddha's path. 39. Showing entry into the śrāvakas while speaking the unheard Dharma for sentient beings; Paragraphs: $ 0 1 4 8 11 19 21 25 38 #
|
Please segment these sentences into coherent paragraphs: 0. the third is called Nāgabhojana; 1. the fourth is called Copper-colored Fish-filled; 2. the fifth is called Iron Cauldron; 3. the sixth is called Blood River Drifting; 4. the seventh is called Abounding in Bone-marrow Worms; 5. the eighth is called Ripening All Humans; 6. the ninth is called Endless Submersion; 7. Tenth is called Great Lotus; 8. Eleventh is called Evil Steep Cliff; 9. Twelfth is called Diamond Bone; 10. Thirteenth is called Black Iron Rope Sawing and Suffering; 11. Fourteenth is called Naga Insect Pillar Evil Fire Suffering; 12. Fifteenth is called Dark Fire Wind; 13. Sixteenth is called Diamond-Toothed Bee. 14. These are the sixteen separate places of the great hell of burning heat. The lifespan in that great hell is extremely long, with no count. 15. What karma causes sentient beings to be born in that hell? 16. He sees, hears, and knows: 17. If a person heavily kills, steals, engages in sexual misconduct, drinks alcohol, and speaks lies, and also has wrong views, delights in practicing and doing much, and evil karma pervades and is completed, delighting in practicing and doing much, 18. that person, due to the causes and conditions of that evil karma, when the body perishes and life ends, falls into the great hell of burning heat. 19. Killing, stealing, sexual misconduct, drinking alcohol, and lying karma and their retributions are as explained before. 20. Now, speaking of wrong views: 21. If a person delights in wrong views, practices them frequently, and speaks them to others, saying: 22. There is no giving in the world, no assembly, no good or evil and their retributions, no this world or other worlds, no father or mother. 23. Thus, they deny the fruits of karma themselves and speak them to others, causing others to abide in them and rejoice in them. They themselves increase others' wrong views and say: 24. There are no causes, no karma, and no path. 25. Such a person, though having a form and robes, is a great thief. 26. Due to the causes and conditions of that evil karma, when their body perishes and their life ends, they fall into a bad place, into that great and hot hell, and experience great suffering. 27. Those who do not believe in the true fruits of karma: 28. When that unbelieving person is about to die, before reaching the intermediate state, evil signs will already appear, namely: 29. When that person is sick, they will see with their own eyes a dangerous, dark place, with many lions, tigers, snakes, bears, and leopards, as large as mountains. 30. Having seen this, they will be greatly frightened, and see those ferocious beasts quickly coming towards them, quickly approaching their body without stopping. 31. That seriously ill person will hear the roars of those lions, tigers, and others, and will be greatly frightened, sorrowful and distressed. 32. They will also see other people with wrinkled faces and crooked mouths, and will see black fire above them, and hear jackals howling in various voices. 33. They will also see the messengers of Yama with various frightening forms, and will be greatly frightened. 34. The words spoken by that person of wrong views, who speaks of evil causes, evil companions, evil views, evil teachings, and who delights in speaking of disbelief in the fruits of karma, are the words of one who will fall into a dangerous cliff and ev 35. Because of deceiving oneself and others, one creates the greatest evil karma. 36. If one happily engages in and accumulates such karma, when the time comes to experience its results, one will see such inauspicious signs and experience great fear. The faculties will tremble and the appearance will be evident, losing feces and urine 37. Having seen this, one will try to push it away with the hand. The attendant seeing this will say: 38. This patient is rubbing empty space. 39. The patient may see himself about to fall and touch all parts of the body with his hands. Paragraphs: $ 0 14 15 16 20 27 35 #
|
Please segment these sentences into coherent paragraphs: 0. Therefore, one attains the true permanence of the Buddha. 1. Apart from ignorance and so forth, 2. It is specifically said to be uncontaminated. 3. It is taken as an obstacle. 4. It is specifically said to be eliminated. 5. How can it be said that the uncontaminated is not extinguished? 6. People say: 7. The essence of wisdom is not completely extinguished. 8. The essence of what is not extinguished, 9. Is precisely the true mind. 10. It is not the seventh consciousness. 11. The question is: 12. If it is said that the seventh consciousness is extinguished, 13. Who attains bodhi? 14. Who realizes nirvana? 15. The explanation says: 16. Although the characteristics of the mind are extinguished,🔽The nature of the mind still remains. 17. The remaining of the nature of the mind, 18. Is precisely true consciousness. 19. Therefore, it is said that attainment and realization are based on this. 20. Sixth, the fixed view of extinction. 21. Some people, having heard that the false mind will eventually be extinguished, 22. Say that it is definitely extinguished and lacks the meaning of perfuming. 23. Why is it so? 24. Within true consciousness, 25. It is replete with pure dharmas beyond the sands of the Ganges. 26. There is nothing lacking. 27. What need is there for false perfuming? 28. To counter this attachment, 29. It is said that false perfuming exists. 30. As the Awakening of Faith says, the false perfumes the true. 31. How can it not perfume? 32. If it is said that the pure dharmas in the true are complete and do not need perfuming, 33. The nature of the Dharma Buddha is originally existent. 34. The essence of the Dharma can be said to be complete. 35. The nature of the Reward Buddha, 36. Originally there is only the meaning of being able to be born. 37. There is no dharma essence. 38. Like a child without a tree. 39. How can it be called complete? Paragraphs: $ 0 6 11 15 20 28 32 #
|
Please segment these sentences into coherent paragraphs: 0. ‘The deathless has been attained by me, 1. the dispelling of the dart of sorrow; 2. You too can attain that, 3. let us go to the Buddha for refuge’. 4. Saying ‘Very good’, he agreed, 5. my friend was well trained; 6. Taking his hand with my hand, 7. approaching you, I spoke. 8. Both of us will go forth, 9. in your presence, Sakyan Son; 10. Having come to your Teaching, 11. we will live without defilements. 12. Kolita, the best of those with psychic power, 13. I am the best in wisdom; 14. Both of us together, 15. we will adorn the Dispensation. 16. My aspiration was not fulfilled, 17. I wandered in the village of Kuti; 18. Having come to see you, 19. my aspiration was fulfilled. 20. Having been established on the earth, 21. at the right time the trees flower; 22. Divine scents are wafted around, 23. they satisfy all living beings. 24. In the same way, Great Hero, 25. Sakyan Son of great fame; 26. Having been established in your Dispensation, 27. I will flower at the right time. 28. Seeking the flower of Emancipation, 29. the release from the cycle of existences; 30. Having attained the flower of Emancipation, 31. I satisfy all living beings. 32. As far as the Buddha-field extends, 33. there is no one equal to you in wisdom,🔽except the Great Sage, 34. the eye of the world, your son.🔽Your disciples are well-trained, 35. and your assembly is well-disciplined; 36. they are well-tamed in the highest taming, 37. and always surround you. 38. The meditators, delighting in jhāna, 39. wise, calm-minded, concentrated, Paragraphs: $ 0 8 16 20 24 32 #
|
Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Vajrapāṇisādhana-nāma 2. In Tibetan: 3. The Means of Achieving Vajrapāṇi 4. Homage to the Blessed One, Vajra Hūṃ. 5. The body that is the embodiment of the glorious Buddha, 6. Subduing the wicked, adorned with snakes and so forth, 7. I pay homage to Vajradhara 8. And will write his means of achievement.🔽The stages of the means of achievement 9. Of the blessed Vajradhara, 10. Just as taught by the guru, 11. I will set down as a reminder. 12. One who wishes to practice the king of wrathful ones 13. Should do so in a charnel ground, a solitary tree, 14. Or else in the abode of Vajradhara, 15. A place auspicious and delightful. 16. Having made a blue maṇḍala well, 17. Arrange offering substances such as flowers, 18. And sit upon a comfortable seat. 19. Wash the face and so forth. 20. Through the concentration of the instant🔽Meditate on the king of wrathful ones, 21. The dark-colored one from the syllable hūṃ. 22. With the experience of heroism, 23. Through the concentration of the instant 24. Recite the mantra and emanate wrathful emanations. 25. The evil ones are destroyed and gathered back. 26. They become the vajra tent and enclosure. 27. Then, in one’s heart center,🔽The white a melts and becomes 28. A full moon maṇḍala. 29. Upon that, the blue hūṃ melts 30. And becomes a blue five-pronged vajra. 31. In its vase is a blue hūṃ, 32. From which light rays radiate into the ten directions.🔽The buddhas, bodhisattvas, 33. Supreme deities, and gurus 34. Are invited and remain in the space in front. 35. In order to accumulate the merit collection, 36. Prostrations, offerings, confession of sins, 37. And the seven branches of worship, 38. Recite these words and gather the accumulations. 39. Invite the wisdom beings and request them to depart. Paragraphs: $ 0 4 8 12 20 27 32 39 #
|
Please segment these sentences into coherent paragraphs: 0. He is well-prepared with the implements of war, such as armor and weapons, which are necessary for battle. 1. In what way does he teach? 2. Just as a hero in battle, endowed with the excellence of his army and weapons, etc., overwhelms his enemies by means of his army and weapons, etc., and wins the battle,🔽 so the bodhisattva, endowed with the excellence of his great compassion, etc., 3. even if he gives a small gift, will obtain a great result in the future, such as the bliss of the higher realms. 4. Faith is the perfection of faith of the donor. 5. By it, the donor gives to a worthy recipient. 6. What is that like? 7. He gives even a little. 8. He gives even a little, even a small amount, such as a single meal or a single drink. 9. The word “even” means “what to say of much?” 10. As it is said: 11. “There is nothing called ‘small’ in a gift to a special field with a pure mind.” 12. By that, i.e., by that small giving, those givers will be happy. 13. In another world, i.e., in many future lives, the fruit will appear. 14. And in this very life, the fruit will appear. 15. Like the fruit of a tree, etc. 16. Is the giver of gifts equal to the warrior in all respects? 17. Or is one superior? 18. In this world, etc. 19. The word “or” is a disjunctive conjunction.🔽The meaning is: “just as a warrior fights in battle, so a giver gives gifts.” 20. What is the meaning of “warrior” and “giver”?🔽He says: “a hundred times in battle” and “a hundred times in giving.” 21. A hundred times in battle means a hundred times in a fight. 22. means “a hundred battles.” 23. The battles that are opposed to the perfections are the battles. 24. “Victorious” means “subduing.” 25. The person who is an adversary and a harm-doer is subdued and frightened away, and that is called “victorious in battle.” 26. The miser is the one who is 27. stingy, who is opposed to generosity, whose mind is full of a quality that is an adversary and a harm-doer, like an enemy. The one who has taken up the practice of the hundred remedies, who has cast that miserliness far behind, and who does not indul 28. In order to show that the latter is the most important, 29. the verse says, “the hero.” 30. The hero who is victorious in innumerable battles is the one who is engaged in the battle. 31. because they are enemies that are very gross and temporary. 32. Those refers to the givers themselves. 33. They are very brave because they are very heroic. 34. because they are internal, subtle, difficult to realize, and are enemies that are cut off from the root. 35. What are they? 36. He says, He who gives with a mind free from attachment. 37. because he has the intention to benefit. 38. If giving is difficult to do, then even though morality, etc., are not explained as difficult, they are accomplished. 39. Even though virtue is very difficult, it is done exclusively because one desires the result. In order to demonstrate this, he says, The maturation of merit, etc. Paragraphs: $ 0 4 10 16 19 28 36 #
|
Please segment these sentences into coherent paragraphs: 0. Buddha's words written in the sand 1. Respectfully inviting the pure Dharma body of the lotus treasury world, the hundred koṭīs of tathāgatas, and the buddhas of the Ganges sands who manifest in the world. 2. The great sage Mañjuśrī on the summit of Mount Qingliang, and the arhats who attained the Way on Mount Jizu. 3. The secret scriptures of the dragon palace and the subtle teachings of Vulture Peak. 4. The eyes of the Way, the minds of others, and all the sages. 5. I only pray that you will manifest your spiritual feet. 6. Use your compassionate mind. 7. Descend to the place of practice. 8. Certify the merits. 9. Now, set up a pure altar in the eight directions. 10. Arrange the buddhas in the four gates. 11. In the center, establish the site for Avalokiteśvara. 12. The assembly of monks turn the section of the golden words. 13. Set out fragrant food offerings to the buddhas of the three times. 14. Scatter pure food to the sentient beings of water and land. 15. Those who are devout in the entire realm and earnestly bow their heads in the city. 16. For whom do they perform this? 17. At that time, there was a grand protector in our government, who held the assembly for auspicious blessings and warding off disasters. I humbly think of our grand protector, whose family has been prominent for generations. 18. They correspond to the year of the five hundred sages. 19. The clear life resources of mountains and rivers. 20. I look forward to scholars of the half-thousand. 21. Their writing surpasses that of Confucius and their integrity enters wood and divides into seven parts. 22. Drawing a bow and shooting through Yang, raising an arrow. 23. The gibbon cries and circles the tree, widely governing the assembly. 24. The myriad surnames sigh in admiration of the auspicious wind. 25. Establishing the Dharma to comfort the people. 26. A thousand households celebrate the joy of Yao's reign. 27. Moreover, the faith pearl is pure and the mind mirror is first illuminated. 28. Relying on the Buddhist teachings to determine the eight directions. 29. Respectfully serving the sages and worthies to secure the altars and storehouses. 30. First expressing sincere intentions. 31. Facing Vulture Peak with an inclined heart. 32. Inviting the Buddha and welcoming monks. 33. Establishing a pure altar on the nine grounds. 34. The sound of chanting sutras moving the dawn in the entire city during the six periods. 35. Scholars and commoners proclaim to heaven. 36. The vast sound of bells and Sanskrit pervading the entire city. 37. At that time, the sun shines north. 38. Frozen condensation accommodates each other. 39. The assembly of monks chants to complete the cycle. Paragraphs: $ 0 9 17 27 34 #
|
Please segment these sentences into coherent paragraphs: 0. “The mind is like crystal, etc.” Here, the son of noble family should first stabilize the crystal-like mind. 1. And that should be cultivated in samādhi as before. 2. After that, whatever actions of various kinds, such as happiness and suffering, were done by the body, speech, and mind in the past, those actions are like the form of a lamp. 3. The appearance of the lamp is observed in a mirror. 4. Thus, having stabilized the mind in that way,🔽one should contemplate. 5. The entity that arises from the mind becomes clear. 6. The mind and mental factors are like a mirror and a lamp. 7. Therefore, all elaborations are the actions of the entities of the mind and mental factors. 8. Here, all of that is false imagination. 9. Therefore, action is a perversion. 10. Thus, having observed in that way, 11. At the time of each of the collections of karma, each of the samadhis is taught. 12. Elaboration is non-elaboration itself. 13. This means that by engaging the mind in samadhi, 14. There is no karma and no agent. 15. Because of the confusion and delusion from the mind, by the correct samadhi of the non-elaborated mind, the obscurations of the knowable and the obscurations of karma are exhausted. This is the meaning. 16. Therefore, it is called the yoga of suchness and so on. 17. Therefore, it is applied that it does not exist for the Sravakas and so on. 18. Here, if it is asked, when all elaborations are non-conceptual in that way, then the term 'wisdom' is meaningless, 19. at that time, the Yoginī asked: 20. The Bhagavān said, Oh Guhyapati, listen! 21. By what means by what cause. 22. The distinction is made by the mind, which is renowned in the world. 23. If it is asked, Is that also apparent to tīrthikas and so on? 24. The Bhagavān replied, Oh Guhyapati, listen! 25. Wisdom and so on. 26. Here, the term wisdom refers to the mind that arises in the minds of all sentient beings. 27. That also arises from the entity that arises from the conceptual thoughts of the mind that precedes wisdom. 28. Similarly, five aspects indicates the five aspects of wisdom that are being explained. 29. Therefore, all sentient beings arise from the nature of wisdom, and those also arise from the nature. 30. Here, an example is stated: 31. The divine wisdom is taught in secret. 32. The statement because the appearance of the reflection of the face, etc. in a mirror is false is the ascertainment. 33. This is the first statement. 34. Similarly, in another place, the appearance of wisdom is taught means that, as before, by many fires and mirrors, the characteristic of perfect complete enlightenment is obtained. 35. Therefore, and is used to include that. 36. Thus, gods, etc. arise from secret wisdom and are destroyed by that itself. 37. Again, by sinful karma, they will experience the suffering of hell, etc. 38. Similarly, by the inferior means that poor sentient beings with inferior minds, desiring wealth, give rise to the mind of a hungry ghost and are born as a hungry ghost. 39. Likewise, the generation of the mind of sentient beings and the exhaustion of fear is called that. Paragraphs: $ 0 4 10 13 18 25 30 37 #
|
Please segment these sentences into coherent paragraphs: 0. The pure form that resembles it serves as the support for consciousness and is called the eye faculty. 1. Also, the second chapter on distinguishing the supreme characteristics states: 2. Defiled suchness and undefiled suchness. 3. Using this passage to prove that the intrinsically pure suchness has the meaning of being perfumable and manifesting. 4. Also, the Awakening of Faith extensively clarifies the meaning of pure perfuming forming the two bodies of Dharma and reward based on the discriminating consciousness and thinking consciousness. 5. The second is the explanation of the essence and scope of perfuming. 6. The third is the explanation of the distinctions in perfuming. 7. There are two kinds. 8. The first is called impure perfuming. 9. The second is called pure perfuming. 10. As for the impure, there are two meanings. 11. One is associated with the afflictions of the six consciousnesses. 12. The second is associated with the four delusions of the seventh consciousness, which is called the impure. 13. As for the pure, there are two meanings. 14. One is not associated with the afflictions of the six consciousnesses, which is called the pure. 15. This is the pure of the mundane world. 16. The second is not associated with the seven consciousnesses and the four delusions, and is called the pure category. 17. This is the supramundane pure category. 18. The impure category is divided into three. 19. The first is called the afflictive impurity category. 20. The second is called the karmic impurity category. 21. The third is called the birth impurity category. 22. Therefore, the chapter on discrimination says: 23. Afflictive perfuming, karmic perfuming, 24. Afflictive impurity means: 25. Minor perfuming, retribution perfuming, 26. In the Hīnayāna teachings, there are ten entrenchments, six defilements, and afflictions. 27. As for the ten entrenchments, 28. The first is called the view of self. 29. The second is called the extreme view. 30. The third is called the wrong view. 31. The fourth is called the grasping of precepts and vows. 32. The fifth is the grasping of views. 33. The sixth is doubt. 34. The seventh is pride. 35. The eighth is greed. 36. The ninth is anger. 37. The tenth is ignorance. 38. As for the ten entrenchments, 39. The first is shamelessness. Paragraphs: $ 0 5 7 10 14 18 24 26 38 #
|
Please segment these sentences into coherent paragraphs: 0. [the Bhagavān] declares, “the nature of bodhicitta,” and so on. 1. Here, bodhicitta is twofold: 2. one is the nature of the dripping stream, 3. and the second is the meaning of the syllable. 4. That dripping of them is the relative truth, which bestows bliss on the yogis. 5. Likewise, that meaning of the syllables is the ultimate truth, which bestows bliss. 6. Moreover, as long as there is the supreme unchanging, the yogis obtain the names by the classification of the names of the thirty-two channels. 7. Likewise, “desiring the supreme” means desiring the supreme unchanging bliss. 8. And that is as follows, and so on.🔽The meaning is that the function of the Tathāgata is to apply the result to the words. 9. That very function is intended in “indivisible,” and so on. 10. That very thing is stated: 11. A at the beginning and at the end. 12. Bhe: “From the feet up to the head.” 13. Dya: “With the nectar, one is delighted.” 14. Sau: “It goes everywhere in the body.” 15. Ksha: “It is held right there.” 16. Rau: “Bliss” is the support. 17. Pa: “The ultimate mind itself.” 18. Cha: “Through analysis, the supreme awakening.” 19. Di: “During the day, the channels are open.” 20. Vya: “It pervades up to the crown of the head.” 21. Bha: “The words are in the lotus of the tongue.”🔽Ma: “The fourth is at the head of the uvula.” 22. Tu: “The fourth is at the tip of the vajra.” 23. Bha: “To the left, in the hole of the penis.” 24. Ma: “It goes just to the place of the jewel.” 25. Ni: “It dissolves into the bodhicitta.” 26. Kau: “It is wrathful toward all the sense organs.” 27. Rma: “In the form of caṇḍālī, it descends through the central channel.” 28. Ja: “It descends in the form of caṇḍālī.” 29. The one who causes the exhaustion of things and non-things. 30. The one who is the supreme form for adepts. 31. The one who is charming with fame and bliss. 32. The one who is the supreme reality. 33. The one who follows the treatise on desire. 34. The one who is the essence of the path of smoke. 35. Or the one who has the form of a good woman below. 36. The one who punishes and protects. 37. The one who creates the nature of solitude. 38. The one who flows through the eighteen elements. 39. The one who moves through all bodies. Paragraphs: $ 0 1 4 6 8 10 21 29 #
|
Please segment these sentences into coherent paragraphs: 0. “Practicing celibacy” is realizing the noble path. 1. “Honored” is having confidence. 2. “This is what happened” is because the nun praised the one named Nāga merely by name. 3. “For now, the basis of training for the hearers in the Vinaya is not established” is because the nun did not engage in union. 4. “Engaged in union” means urged to engage in union. 5. “Auspicious” is inner bliss. 6. The so-called happiness is external happiness. 7. The so-called seed-exchange is merely the exchange of seeds. 8. If the former statement is true, the latter is false, etc. means that because of the lie, certainty in his words is not produced. Thus, with doubt, one does not engage. If it is not proper to do so with doubt, one should think, It is not proper to do 9. Previously invited to the house means previously invited to the house as a guest. 10. Engaged in the application of morality means that by mentioning morality here, it shows up to the limit of the fruit of morality, which is arhatship. 11. Learning shows the means of attaining those. 12. Flour means flour made from barley. 13. At the end means after it has been cooked. 14. Vinegar means sour and unfermented.🔽Salt is white salt. 15. Black salt is salt from a salt mine. 16. Sea salt is salt from the ocean. 17. Cooked rice means vegetables and so on that are eaten together with rice. 18. Meat is a collection of flesh. 19. Cooked means the form of jujube.🔽Yogurt is curdled milk. 20. Monkhur is a kind of grain.🔽Cooked vegetables means vegetables cooked with a lid. 21. Cooked greens means vegetables cooked with greens. 22. If she knows it is a nun who is the preparer, but does not know it is a nun who is the instigator, she commits an offense entailing confession.🔽If she knows it is a nun who is both the instigator and the preparer, she commits an offense entailing con 23. If she is unsure that it is a nun who is the preparer, but knows it is a nun who is the instigator, she commits an offense entailing confession.🔽If she is unsure that it is a nun who is both the instigator and the preparer, she commits an offense ent 24. If she is unsure that it is a nun who is the preparer, but does not know that it is a nun who is the instigator, she commits an offense entailing confession. 25. If she is unsure that it is a nun who is both the instigator and the preparer, she commits an 26. “Seeking and attachment” refers to wealth, etc. 27. “Superior” refers to the stream-enterer, etc. 28. “Five parts” refers to the five superknowledges. 29. The eastern continent is called Videha, 30. because it is east of India, and because the people there have superior bodies. 31. The western continent is called Godaniya, because it is west of India, and because the people there conduct their business with cattle. 32. The northern continent is called Kuru, because it is north of India, and because the people there live on the backs of lions. 33. Jambudvīpa is so called because it is marked by a great tree called Jambu which arises when the world is formed. 34. Greed, hatred, and delusion should be drawn as the root of affliction because samsara is taught to be under the power of affliction. 35. Greed is drawn in the form of a pigeon or a woman, hatred is drawn in the form of a snake, and delusion is drawn in the form of a pig. 36. This is stated in the Vinaya Vyakhya. 37. The form of the Buddha should be drawn in the mandala of nirvana, which is white, in order to demonstrate the method of deliverance from samsara. 38. The term “beings born supernaturally” refers to beings in the intermediate state. 39. “In the manner of a waterwheel” means that just as a waterwheel is turned by the buckets being filled and emptied, in the same way, beings born supernaturally in the cycle of the five destinies are born and die. Paragraphs: $ 0 9 12 22 26 29 34 38 #
|
Please segment these sentences into coherent paragraphs: 0. Having explained the four characteristics of the purification, empowerment, hero, and permission, and the four symbolic gestures, 1. now, in order to explain the conduct of the ordinary person, 2. it is said, “Next, I will explain the conduct of the yoginīs.” 3. The characteristics of the yoginīs who are the conduct of the beginner are the sisters of the five heroes, who are known from their color, shape, and deportment. 4. Having explained that in brief, the extensive explanation is as follows. 5. When the yogin who has the commitments has the descent of the intuition, 6. he should know that the woman with whom he is passionate and delighted is of the same clan. 7. How is it that ordinary women and men are to be meditated upon as the perfection stage? 8. The hero's enjoyment is the ground. 9. This is stated. 10. The body of a man or a woman is the ground for producing the crop of the meditative concentration of contemplation. 11. The ground is made into the ground 12. by making it fit to be a vessel through the vows of the devotee, the vows of the bodhisattva, and the vows of the mantra, with the consecrations of the vase, the secret, and the intuition-gnosis, and then by worshipping the wheel of the yogin's body. 13. The Yogānuttara-tantra and the Ḍākinī-tantra also say: 14. By being devoted to all joys and all delights, 15. And even in evil conduct.🔽 16. One can also succeed through evil conduct. 17. How is that basis to be known? 18. By the signs of the result. 19. The signs of the various joys are: looking down with the eyes averted, looking with sidelong glances, a flushed appearance, and the right eyebrow rising. 20. Similarly, the signs of supreme joy are to be known as the family of the body: the face and eyes are round and closed, and the forehead has three round lines. 21. If, or in a hundred cases, the wind reverses upward, and the life-force enters the avadhūtī, then, like a hunter falling asleep, the meaning of the realizations of joy and supreme joy explained above is not present, and one becomes empty due to the a 22. The signs of innate joy are the cessation of the wind, the terrifying appearance on its face, and the clear utterance of the eight sounds such as “ha ha hi hi,” and so on, like the sound of a vajra.🔽The sign of the vajra family is the cessation of th 23. The sign of the speech family is the clear sound like the voice of a cuckoo, and the clear consciousness that is the bliss and emptiness that arises from the cessation of the mind of the desire realm. 24. The descent of pristine consciousness is like a vajra mirror, a sword mirror of the ratna family, a victory banner mirror of the padma family, a three-pointed spear mirror of the buddha family, and a double mirror of the karma family. 25. One should understand that the supreme of the mantra-born is indicated by the form of the signs of body and voice. 26. The indication of the descent of pristine consciousness to those goddesses is as follows:🔽At the time of the first encounter, the greeting is “po taṃ.” 27. “ Prati po taṃ” is the reply to the greeting. 28. The branch of abiding is from “gṛhṇa” 29. to “amṛta.” 30. The branch of the gaṇacakra is from “sa ga ma”🔽to “sa ga ma.” 31. The chapter is called “The Praise of the Inconceivable Qualities of the🔽Buddha.” 32. The chapter on the branch of offering is called “The Praise of the🔽Inconceivable Qualities of the Buddha.” 33. The chapter on the branch of the elements is called “The Praise of the🔽Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of the faculties is called “The Praise of the🔽Inconceivable Qualities of the Buddha.” 34. The chapter on the branch of the paths is called “The Praise of the🔽Inconceivable Qualities of the Buddha.” 35. The chapter on the branch of the vehicles is called “The Praise of the🔽Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of the results is called “The Praise of the🔽Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of 36. Inconceivable Qualities of the Buddha.” 37. The chapter on the branch of the retentions is called “The Praise of the🔽Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of the doors of liberation is called “The Praise 38. of the Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of the concentrations is called “The Praise of🔽the Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of the āyatanas is called “The Praise of the🔽Inconceivable Q 39. The chapter on the branch of the liberations is called “The Praise of the🔽Inconceivable Qualities of the Buddha.”🔽The chapter on the branch of the correct and discerning awarenesses is🔽called “The Praise of the Inconceivable Qualities of the Buddha.” Paragraphs: $ 0 5 7 13 18 26 31 #
|
Please segment these sentences into coherent paragraphs: 0. What is non-harming? 1. Answer: 2. The faculties have already been explained. One who harms the faculties cannot regulate the faculties. 3. Even if a horse is deprived of water and grain, it cannot be tamed without the way. When it is fed water and grain and trained, it becomes tamed. 4. In the same way, one who harms the faculties is untamed, but one who restrains the faculties is tamed. 5. If one who harms the faculties is considered tamed, then a blind person would be free from desire. Therefore, do not harm the faculties. 6. But if one correctly controls the objects and correctly contemplates and restrains them, one will attain guarding. 7. As it is said: 8. When the faculties reach the objects, one should avoid various thoughts, 9. One cannot harm the objects, but only remove attachment. 10. Subduing the faculties means that if one sees extremely beautiful women, one immediately gives rise to the thought of them as one's mother. These are called the three kinds of subduing the faculties. 11. The dhyāna of near-action is called endurance, which is near to contemplation, thus it is called the dhyāna of near-action. 12. Question: Near what? 13. Answer: 14. As explained above, good is superior. 15. Question: 16. As explained above, the four dhyānas are already mentioned, why are they mentioned again? 17. Answer: 18. The previously mentioned dhyānas are superior for progressing through saṃsāra. 19. These are superior for progressing to liberation, and in this sequence one contemplates the truth. 20. It is like a person who has just crossed a wilderness and sees various wonderful flowers and ponds, and many clear springs filling them, as well as gardens and various flowering trees adorning them. 21. Having seen this, he thinks: 22. This is not something that can be found in the wilderness, it must be near a city. 23. In this way, the practitioner, in the wilderness of saṃsāra, with lust, anger, and delusion, obtains true knowledge and friends, and correctly contemplates the impermanence, suffering, emptiness, and no-self of the aggregates, sense bases, and elemen 24. The mind of right thought is unmoving, this is called like seeing a relative in a dream, like a reflection in a mirror. 25. Thus contemplating suffering is the foremost dharma in the world. 26. By the thought of the World-Honored One, this is called the meditation of close practice. 27. Their sequence is like waking from a dream and seeing a relative, later attaining the contemplation of the noble truths is also like this. 28. The chapter on virtue, the first of the true perfections, is completed. 29. Question: 30. What is called skillful means? 31. Answer: 32. Skillful means is the wisdom of precepts, concentration, and cessation. 33. Skillful means is the path, the way to good and supreme, therefore skillful means is said to be these three kinds of precepts, concentration, and wisdom. 34. Question: 35. Isn't this a repetition of the precepts? 36. Answer: 37. Previously, good and supreme were said to be of two kinds: 38. One is rebirth, the other is liberation. 39. The previous precepts are for rebirth, these are for liberation. Paragraphs: $ 0 2 6 10 12 15 18 20 24 29 34 37 #
|
Please segment these sentences into coherent paragraphs: 0. It is established that it would be an extreme absurdity, like the prince Sarvārthasiddha abandoning the enjoyments of a universal monarch. 1. Now, pacification, etc., should be explained. 2. The yogi who wishes for pacification 3. has a peaceful mind and also the external requisites become peaceful. 4. If one wishes to expand, one should expand the mind and the substance should be like the color of gold. 5. If one wishes to enthrall a king and so forth, one should make the mind attached and the external substances red. 6. If one wishes to perform a violent rite, such as killing, one should make the mind angry and the external substances black. 7. The shapes are round, square, triangular, and half-moon shaped. 8. The fires are in the houses of Brahmins, Kshatriyas, Vaishyas, and Shudras. 9. The kindling woods are of the milky trees, Madana trees, lotus roots, and thorns. 10. The mantras for increasing are vaushtam, jhrum, hrih, and hum phat. 11. White, yellow, red, and black are the colors of the cloth. 12. The rest is the same. 13. The rosaries are of crystal, gold, the four metals, and human bone. 14. The burnt offerings are milk, clarified butter, lotus, bilva fruit, saffron, sandalwood, human flesh, and so forth. 15. The postures are the bodhisattva posture, the vajra posture, the extended right leg posture, and the extended left leg posture. 16. The gazes are the tip of the nose, 17. the equal gaze, the oblique gaze to the left, and the forehead gaze. 18. The styles are equal hair, bound hair, hair hanging to the left, and loose hair. 19. The five-pointed, nine-pointed, three-pointed, and single-pointed [vajras] are the vajra and bell. 20. The [vajra] stakes are made of silver, gold, copper, and iron. 21. The threads are white, yellow, red, and black. 22. The libation is filled with milk, water, camphor water, and blood. 23. The songs are the glorious melody, the joyful melody, the fierce melody, and the passionate melody. 24. The deity yoga is Vairocana, Ratnasaṃbhava, Amitābha, and Akṣobhya. 25. The places are the temple, the palace, the king's forest, and the charnel ground. 26. The directions are east, north, west, and south. 27. Evening, morning, day, and night are the times.🔽The first, second, third, and fourth parts of the night are the watches.🔽The moon, Mercury, Venus, Mars, and Jupiter are the planets. 28. Childhood, youth, adulthood, and old age are the periods. 29. Summer, autumn, winter, and spring are the seasons. 30. The months are: the middle month of summer, the last month of summer, the first month of autumn, the middle month of autumn, the middle month of spring, the last month of spring, and the first month of summer. 31. The bells are: the single-tongued, the double-tongued, the triple-tongued, and the four-tongued. 32. The conch, clay drum, lute, and brass horn are the musical instruments. 33. The Brahmin woman, Kshatriya woman, Vaishya woman, and Shudra woman are the pledge seal women. 34. Pearl, gold, coral, and human bone are the ornaments. 35. Sheep, bull, copulation, and lion are the houses. 36. At the time of the moon eclipse, there is pacification and increase. 37. At the time of the sun eclipse, there is power and assault. 38. At the time of the sun's northern course, there is pacification and increase. 39. At the time of the sun's southern course, there is power and assault. Paragraphs: $ 0 1 4 7 10 14 16 19 24 28 36 #
|
Please segment these sentences into coherent paragraphs: 0. Also, stating the thesis first is not able to do that. 1. Since the application and conclusion are remnants of able statements, they are not proofs. Thus it is taught. 2. Therefore, one should understand that a statement of application free from faults such as non-establishment is a valid means of knowledge. 3. Both the proponent and opponent do not see things in the scriptures, for example, some Sāṃkhya say:🔽Even though the proponent Sāṃkhya does not see the reason in himself, 4. he proves it for the sake of the opponent, the Buddhist, in order to make him understand. 5. For example, in the statement “pleasure and so on,” 6. and so on refers to arising from what has not occurred. That is not established for the Sāṃkhya himself because he asserts that the manifestation of an existent thing is arising. 7. And nonexistence that becomes nonexistent is impermanence, but the Sāṃkhya asserts that impermanence is seeing existence. 8. “The object of inference” means that which is understood through the meaning of a word. 9. Thus, since it is understood through a thing, 10. scripture is not a valid means of knowledge because it is words. 11. If you ask why it is not a valid means of knowledge, 12. if it were a valid means of knowledge, it would not be called inference, 13. because the purpose of a statement is to establish a thesis. 14. If you say that “special speech” is the scripture that states that things are produced or are impermanent, 15. this is the chapter on the validity of scripture. 16. If you say that this scripture is not undermined by the previous analysis,🔽then also in this case, 17. with regard to this scripture that states that things are produced or are impermanent, 18. There is not the slightest difference in the non-deceptive valid cognition of others. 19. Because speech itself is connected with the meaning. 20. If it is non-deceptive, it is connected with the meaning. 21. By that, it is established, connected with the thing. 22. By that establishment, the other, 23. only the established is not established. 24. Because that which comes by the power of the thing is established for you yourself.🔽It is not that one engages after accepting, 25. one does not engage in analysis for the sake of establishing the meaning by accepting the other's position, because analysis would be pointless. 26. Then what? 27. When one begins to investigate, one analyzes whether or not it is suitable to accept it, and one accepts it only after having investigated the cause of the acceptance. 28. The Buddhist, in order to prove that the scriptures of the Buddhist are not undermined, and in order to prove that the opponent, the Buddhist, is not a proponent of arising and impermanence, 29. says that the scriptures of the Buddhist are valid cognitions because they are not undermined. 30. But since arising and impermanence are not established as things by a nonvalid cognition, the reason is not established. How could one prove that the Buddhist has no belief in the establishment of the object? 31. If you say that the reason is established for the Buddhist, who has scriptures such as “arising,” 32. In the context of the analysis of reality, what is the scripture of what? 33. The meaning is that scripture does not prove anything for anyone. 34. If you say that it is the scripture of those who accept it, 35. then how can it be scripture if it is not accepted because it is undermined by valid cognition? 36. If you say that it is scripture because it is accepted by oneself even though it is undermined by valid cognition, 37. then it is not right to say that it is one’s own scripture merely because it is accepted. 38. If a person is born in a place where scripture is not accepted, then there is no scripture that is common to both. 39. If you say that it is one’s own scripture because one later accepts one’s own tenets, Paragraphs: $ 0 3 8 15 24 28 32 38 #
|
Please segment these sentences into coherent paragraphs: 0. Therefore, know that birth and death 1. Are difficult to escape. 2. You should be cautious. 3. Moreover, the sages of the two vehicles 4. And the freely-roaming bodhisattvas, 5. Together leave the three realms, 6. Yet still have the body of transformation, 7. And the four kinds of birth and death. 8. How much more so for those within the three realms, 9. With the afflictions of present activity, 10. And ordinary beings bound by karma, with the death of the compounded? 11. The four kinds of birth and death are: 12. Are all arhats, 13. pratyekabuddhas, 14. and great bodhisattvas. 15. Due to four kinds of obstacles, 16. They do not attain the four virtues of the Tathāgata.🔽First, the birth and death of skillful means, 17. Second, the birth and death of causes and conditions, 18. Third, the birth and death of existence, 19. Fourth, the birth and death of non-existence. 20. The Wushangyi Sutra says: 21. The Buddha told Ānanda: 22. Within the three realms, 23. There are four kinds of difficulties: 24. First, 25. The difficulty of afflictions, 26. Second, 27. The difficulty of karma, 28. Third, 29. The difficulty of the retribution of birth, 30. Fourth, 31. The difficulty of faults. 32. The birth and death of skillful means arisen from the ground of nescience, 33. Is like the difficulty of afflictions within the three realms. 34. The birth and death of causes and conditions arisen from the ground of nescience, 35. Is like the difficulty of karma within the three realms. 36. The birth and death of existence arisen from the ground of nescience, 37. Is like the difficulty of the retribution of birth within the three realms. 38. The birth and death of non-existence arisen from the ground of nescience, 39. Like the difficulties of faults within the three realms. Paragraphs: $ 0 11 16 20 32 #
|
Please segment these sentences into coherent paragraphs: 0. It is said that the real is precisely the conventional. 1. Because of neither quiescence nor illumination, 2. It is silent at Vaiśālī. 3. This not only means that the path of words is cut off, 4. But also that the realm of mental activity is extinguished. 5. Therefore, the Śūrangama Sūtra says: 6. If there is conceptual thought, 7. It arises from the existent mind. 8. It is all the conditioned dharmas of the six sense objects. 9. It is the qi of the conditions of deluded thoughts. 10. It is not the real essence of the mind. 11. It is like a flower in the sky. 12. Using this conceptual thought, 13. To discern the Buddha's realm, 14. Is like a flower in the sky. 15. Again forming a fruit in the sky. 16. Deluded thoughts revolving, 17. There is no such place. 18. Question: 19. If one cannot form the understanding of existence or non-existence, 20. What is the correct understanding of the non-mind? 21. Answer: 22. Fighting tigers in front of the stone mountain. 23. Reeds and flowers sinking in the water. 24. Question: 25. Previously, the essence was stated without mentioning the characteristics of dharmas. 26. Why is it that below this, 27. The differences in the perfuming and habituation of the various consciousnesses and seeds are extensively explained? 28. The principles of yoga and consciousness only, 29. The dharma gates of the one hundred dharmas and five categories of phenomena. 30. Answer: 31. The great meaning of the patriarchs and Buddhas, 32. Only speaks of the two emptinesses. 33. Realizing and unifying the fundamental nature of the one mind. 34. Therefore, the Hundred Dharmas Treatise says: 35. As the World-Honored One said: 36. All dharmas are without self. 37. What are all dharmas? 38. Namely, mental dharmas. 39. What are the two kinds of no-self? Paragraphs: $ 0 5 18 22 25 30 34 #
|
Please segment these sentences into coherent paragraphs: 0. The path of meditation is the four types of antidotes, because of the specific nature of the four stages. 1. The paths of seeing and meditation are understood to be eight antidotes to the specific nature of the temporal state. 2. What is the purpose of this? 3. The term perception and so on refer to the fact that things exist as their own nature and that they exist as the object of the counterpart. 4. The two concepts are the conceptual concepts. 5. The nature of the person is substantial and the nature of the person depends on the imputation. 6. There are two types of concepts that are apprehended. 7. The path of seeing is the four types of concepts of grasping and grasping. 8. The path of meditation is also divided into four types of concepts: conceptual concepts and conceptual concepts. 9. To pacify and eliminate the eight opposing thoughts of grasping and grasping, one should understand the eight antidotes. 10. The fourth is the definitive arising of the practice. 11. The nature of things is the same as the purpose, the nature of sentient beings is the meaninglessness, the nature of effortlessness, the definitive nature of phenomena, the definitive nature of phenomena, and the omniscience. 12. The path of the definitive is the object of activity. 13. The eight aspects of the nature of the mind are as follows. 14. This is called the establishment of the definitive. 15. This is the meaning of the text. 16. The term purpose refers to the fact that the three types of being, such as great beings, make the self superior to all beings. 17. The term equanimity means that all phenomena that are intrinsically luminous are empty of being apprehended and apprehended. 18. The meaning of the term beings is to serve beings as long as they are not exhausted from samsara. 19. The word effortless means that one performs the work of all sentient beings without any effort. 20. The definition of extreme is the attainment of the definitive origin that is the natural state of being in the same state as the extremes of permanence and nihilism. This is the attainment of the three vehicles. 21. The word all-knowing means that all-knowing. 22. The domain of the path of definitive knowledge is the domain of the śrāvakas and so forth, and the nature of the ten extraordinary perfections is the domain of the bodhisattvas. 23. Thus, it is certain that things will arise for their own sake, that they will arise in their own equality, that they will arise for the sake of sentient beings, that they will arise without any collection, that they will arise with absolute certainty 24. The definitive result of the attainment, the definitive result of the omniscience, and the definitive result of the path. 25. The eight definitions of the arising of the definitive result are explained in the section on the division of objects. 26. The first section of the commentary on the first chapter of the work is called The Well-Known Commentary on the Continuum of Realization. 27. This is because I have now taught you the path. 28. The gods are pleased. 29. Light illuminates the darkness, And it pervades the realm. 30. The nature and its function. 31. This is the meaning of the text. 32. The word "blind" means that the gods are obscured by pride. 33. The word by light means by light of the body of the Buddha. 34. Why? 35. This is because it is the measure of the mind. 36. Because the mind is transformed into buddhahood through one process of transition from one to the next. 37. This is the awakening mind. 38. Therefore, to generate the mind of enlightenment, it is called the dark one. 39. He is the supreme and most excellent of all beings. Paragraphs: $ 0 2 6 10 16 23 26 30 34 #
|
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.