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Please segment these sentences into coherent paragraphs: 0. They are separated from them by virtue and the other constituents of the path and by the seven kinds of wealth of the noble ones. 1. Thus they fall away from the special qualities beginning with virtue. But those who do these things for them, who go to wait on them, 2. those give them instruction beginning with “You should approach in this way,” give them a talk on the succession of teachers, give them 3. They instruct them in the Dhamma and discipline them, and they advise them with the thirteen ascetic practices and the ten structures for the mind. 4. They attain the good of recluseship by abiding in their advice and by increasing in virtue, etc. This is how 5. the decline and growth should be understood here. 6. “They will not come under the sway of the rebirth process” : the rebirth process is what has rebirth as its property, that is, what gives rebirth; it is the craving that is subject to being reborn. 7. Herein, those who go from village to village as alms-rangers for the sake of the four requisites and follow the supporters are said to come under its sway. The others do not. 8. Herein, the decline and growth are evident. 9. “In the forest-dwellers’ case” : in the case of those who live beyond the range of five hundred bow-lengths from a village. “With hope” : with desire. For in the kinds of resting place in the neighbourhood of a village 10. even though he has not sought jhāna, as soon as he emerges from it he hears the sound of women, men, boys and girls, 11. and the distinction he has attained is lost. But one who has fallen asleep in a forest lodging and on waking hears the sounds of lions, tigers, and bears 12. and so on, may gain happiness in the forest by recollecting the special qualities of the forest. And by developing that he may reach Arahantship. 13. So the Blessed One praises the bhikkhu who falls asleep in the forest rather than the bhikkhu who sits in a village lodging without attaining jhāna. 14. That is why he said: “They will be favourably inclined towards forest-lodgings” . 15. They will establish mindfulness: they will establish mindfulness in themselves. 16. Virtuous: of lovable virtue. Here the non-resident bhikkhus are faithless and unconfident,🔽and they do not want resident bhikkhus to come. They do not go out to meet resident bhikkhus to receive their bowls, robes, and outer robes, etc., 17. and to prepare seats for them. 18. And a bad report goes round, “The monks who live in such-and-such a dwelling are without faith and without devotion. 19. When people enter the dwelling, they do not do the duties properly.” Hearing this, those gone forth do not enter the dwelling even by the gate. 20. Thus there is no coming for those who have not yet come. But as for those who have come, 21. if there is no comfortable living there, then even those who have come without knowing will think, “We came thinking we would stay, but with these residents going about in this way, who will stay?” They leave and go away. Thus that dwelling 22. becomes a non-dwelling for other monks. Then the residents, not getting to see the virtuous,🔽do not get to dispel their doubts or to learn proper conduct or to hear the sweet Dhamma. 23. They do not take up the Dhamma that they have not already taken up, and they do not develop the Dhamma that they have already taken up. Thus there is only decline for them, not growth. 24. But those who want to receive fellow celibates give them a welcome, 25. and after preparing a resting place for them by going out to meet them and so on, they give it to them. The visitors accept it, enter the village for alms, 26. and have their doubts resolved. They get to hear the sweet dewdrops of the Dhamma. Then their good report goes round 27. “In such-and-such a monastery the bhikkhus are so faithful and confident, so accomplished in virtue, so hospitable.” Hearing this, other bhikkhus 28. come from afar. The residents do the duties to them, and after going near and worshipping the more senior visitors, 29. they sit down. They take a seat near the more junior visitors and ask them, “Are you staying in this monastery? Are you going away?” If they say, “We are going,” they say, “The resting place is suitable, the alms are easy to get,” and so on, and they 30. The visitors, by following the advice of the residents, 31. attain Arahantship together with the discriminations. The visitors say, “We came thinking we would stay one or two days, but because of the pleasant companionship we have stayed ten or twelve years.” 32. Thus the decline and growth should be understood here. 33. . Commentary 34. In the fourth, not delighting in work: this prohibition applies to those who all day long do nothing but make robes, sew them, dye them, make belts, make fans, make water filters, polish their bowls, and make their sandals. 35. But if one does these things at the time of doing them, 36. and at the time of the recitation he recites the texts, and at the time of the recitation he recites the texts, and at the time of the recitation he recites the texts, and at the time of the recitation he recites the texts, and at the time of the rec 37. He is not called one who delights in work. 38. One who spends day and night in conversation about women, men, etc., 39. is not one who has limited his conversation. But one who teaches the Dhamma or answers questions day and night is one who has limited his conversation. Why? Because it is said: “Bhikkhus, when you meet together in the assembly hall, you should do eit Paragraphs: $ 0 6 9 15 16 24 30 33 34 38 #
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Please segment these sentences into coherent paragraphs: 0. He did not want it. The king sent him betel, but he did not want that either. Then the king sent a messenger to him, saying, “What do you want?” 1. When the ascetic was asked by the messenger, he said, “I have come to serve the king.” When the king heard this, 2. he sent word, “I have many servants. You may do as you like.” When the ascetic heard this, he said, 3. “I will take your kingdom by force and give it to you.” 4. When the king heard this, he thought to himself, “Ascetics are wise men. They must know some trick.” So he sent for the ascetic, 5. had him sit down on a seat, and paid obeisance to him. Then he asked him, “Reverend Sir, I hear that you will take my kingdom and give it to me. Is that true?” “Yes, great king.” “How will you take it?” “Great king, I will take your wealth without sh 6. “I will not do so. I will take you there by my own psychic power.” “Moreover, I will not make any more delay. It is proper for me to go forth this very day.” 7. He believed his words and went forth from the city surrounded by his army. If it was hot for the army, 8. the wise Nanda made a shade by his psychic power and made it cool. If it rained, 9. he did not allow the rain to fall on the army. He prevented cold or heat. He made the thorns and stumps on the road disappear. 10. He made the road even like a circle for meditation. He spread out a piece of leather in the sky and 11. sat on a couch surrounded by the army. 12. Thus, taking the army with him, he first went to the Kosala country. He had the army encamped not far from the city 13. and sent a messenger to the king of Kosala, saying: “Either give us battle or the white parasol.” The king became angry and said: “What 14. “I am not a king,” and “I will give battle,” and he went out with his army in front of him. The two armies began to fight.🔽The wise Nanda, having made his own seat, a deer-skin, very large, 15. and having spread it out between the two armies, received the arrows shot by both armies with the deer-skin. In one army🔽there was not a single one who was pierced by an arrow, but because of the exhaustion of the arrows in their hands, both armies s 16. and having spread it out between the two armies, received the arrows shot by both armies with the deer-skin. In one army 17. there was not a single one who was pierced by an arrow, but because of the exhaustion of the arrows in their hands, both armies stood still. 18. The wise Nanda went to King Manoja and comforted him, saying: “Do not be afraid, great king.” Then he went to Kosala 19. and said: “Great king, do not be afraid, you will have no misfortune, your kingdom will be yours alone, 20. only let King Manoja be under your control.” He believed him and agreed, saying: “Very well.” 21. Then he took him to Manoja and said: “Great king, King Kosala is under your control, his kingdom is yours, 22. “Let it be yours.” He agreed, saying, “Very well,” and having brought him under his control, he took two armies 23. and went to the kingdom of Aṅga and captured Aṅga. Then he went to the kingdom of Magadha. In this way he brought all the kings of the Rose-Apple Isle under his control. Then he went to the city of Brahmavaḍḍhana surrounded by them. 24. But when he took the kingdom, he took it in seven months and seven days. 25. He had various kinds of food and drink brought from each capital city, and taking the one hundred kings, 26. he drank with them for seven days. 27. The wise Nanda thought, “As long as the king enjoys the pleasures of sovereignty, I will not show myself to him.” 28. So he wandered for alms in Uttarakuru and stayed for seven days at the door of the Golden Cave in the Himalayas. Manojā, too, 29. On the seventh day, as he surveyed his great glory and prosperity, he thought to himself, “This glory is not the gift of my parents, 30. nor of any other person. It is the result of my having served the ascetic Nanda. But it is now seven days since I have seen him. 31. Where is he, the giver of my glory?” And he remembered the wise Nanda. 32. The latter, knowing that the king was thinking of him, came and stood in the air before the king. When the king saw him, he thought to himself, “I do not know whether this ascetic is a god or a man. If he is a man, I will give him the sovereignty ove 33. If he is a god, I will render him honor.” And in order to test him, he addressed him in the first stanza, 34. “Is it a god or a Gandharva that stands there? Or is it Sakka, the giver of honors? 35. Or is it a man possessed of magic power? How shall I know you?” 36. When the wise Nanda heard this, he told him the truth in the second stanza, 37. “Neither a god nor a gandhabba, nor Sakka, the lord of the gods, 38. But a man of magic power: know this, Bharadvaja.” 39. Here, Bharadvaja, he addresses him thus because he is the support of the kingdom. Paragraphs: $ 0,4,7,12,18,24,27,32,36 #
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Please segment these sentences into coherent paragraphs: 0. Having become a universal monarch, 1. again in cyclic existence he becomes a servant. 2. Having experienced for a long time the bliss of touch,🔽you will again experience the unbearable touch 3. of the grinding, cutting, and tearing of the hells. 4. Having dwelt for a long time on the peak of Mount Meru,🔽which is pleasant to the touch and delightful,🔽you will again experience the unbearable pain 5. of the blazing embers and the putrid ooze.🔽Having enjoyed yourself with the celestial maidens🔽in the beautiful forest groves, 6. you will again be seized by the forest of sword-like leaves 7. and have your hands, feet, ears, and nose cut off. 8. Having entered the celestial river, the Mandākinī, 9. which is beautiful and filled with golden lotuses, 10. you will again enter the unbearable river of the hells, 11. the Vaitaraṇī, which is filled with boiling water. 12. Having enjoyed the pleasures of the celestial realm, 13. one will again 14. be fuel for the fire of Avīci Hell. 15. One will have to endure suffering without interruption. 16. Having attained the state of the sun and moon, with the light of one’s own body 17. illuminating the entire world, 18. one will again fall into the darkness of night, 19. and not even see one’s own outstretched hand. 20. Thus, knowing that this is a great fault, 21. one should accept the three kinds of light of the lamp of merit. 22. If one asks, “By what is one liberated?” 23. In order to teach that this very nature of the supreme essence of wisdom is liberation, therefore, and so on is said. 24. Since it has been shown that the errors of existence and so forth are great faults, one should not make things such as permanence exist. 25. And one should also abandon the mind that things do not exist, as do the Lokāyatas and so forth. 26. If one thinks that one should remain in the middle, 27. those who desire to attain the state of omniscience, that is, buddhahood, should not abide in existence or nonexistence, and likewise they should not abide in the middle. 28. This is because it is said that the middle is dependent on the extremes, and 29. the middle is not possible if there are no extremes. 30. Thus, nonabiding in anything is liberation.🔽Having taught that supreme essence of wisdom in this way through the 31. former and latter modes, 32. Now, the teacher wishes to teach the compendium of the essence of the different pristine consciousnesses, the system of the outsiders, 33. and says, “They assert the qualities of peace and so on.” 34. The qualities of peace and so on appear as various things. 35. The qualities of Īśvara are taught by the proponents of Īśvara as the cause: 36. subtlety, lightness, worship, mastery, control, attainment, possession of whatever is desired, and dwelling as one pleases. 37. It creates and destroys this entire universe. 38. That is the supreme god, worshipped by the powerful gods. 39. One attains the state of a creator, with great peace and tranquility. Paragraphs: $ 0 8 12 16 20 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Hum, etc. 1. Hum and phat also. 2. By also, he does not wish to generate the chief goddess of the Nairatmya mandala by the melting of the body of method and wisdom, etc., with a and om. 3. If one does not generate this from the melting of wisdom, then what? He says: 4. the form of the sattva, etc. Form is a sign. 5. The syllable in the middle of the sign is the sattva. 6. The form that is within the sattva is the form of the sattva. 7. The chief goddess of the mandala that arises from that is the mistress of the mandala, meaning Nairatmya. 8. As before means by the sign of phenomena. 9. As will be explained. 10. This is the meaning. 11. “Face, hand implements, and so forth” means that the face is the face, 12. and the hand implements are the flaying knife, skull cup, and khaṭvāṅga. 13. The term “and so forth” includes the clothing, ornaments, and so forth. 14. The “moon crystal” is the full moon. 15. The one who has that light is called that. 16. Here it is an example. 17. The moon seat and the moon light 18. is the meaning of the words. 19. “Likewise” means like the queen of the mandala. 20. The queen of the mandala is not melted by the moon and so forth. 21. The Gaurī of total knowledge and so forth. 22. How is that? 23. Wisdom and method 24. is taught. 25. Wisdom is called “Ālī” and so forth. 26. “Action” means cause. 27. The meaning of the words “ali” and “kali” is “from wisdom and means.” 28. What is the nature of the ali and kali? 29. It is said: “the moon, the sun, etc.” 30. The moon and the sun, which are the nature of the ali and kali, are divided into many parts. 31. The meaning is that the fourteen moons and fourteen suns emanated from the seed-syllable form of Vajrasattva, which is located on the moon-sign at the heart of Nairatmya, are placed on the seats of the fourteen goddesses in the corpse-lotus. 32. “From this” means from the moon and sun located on their respective seats. 33. “The Gaurī, etc.” means Vajra-woman, Gaurī, etc. 34. How are the seeds similar to the moon, etc.?🔽He says: 35. This is not so.🔽 36. because of the difference of the seeds, etc. 37. The expression is the seed. 38. The difference is because of the difference of that. 39. The meaning is: the difference of the seeds.🔽The individual is the other and other. Paragraphs: $ 0 4 11 19 23 29 34 #
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Please segment these sentences into coherent paragraphs: 0. and then they should enjoy the play of method and wisdom.🔽It is said that this is the meaning of “endowed with the vajra and lotus.” 1. The two organs 2. display of method and wisdom. 3. “With the drops of my seminal essence” means that the practitioner,🔽having engaged in the display of method and wisdom through the ritual🔽of the seven human beings, at the time of bliss, the drops of seminal 4. essence flow from the path of the organ and🔽are like drops of rain. 5. “In the center of the bhaga of the wisdom woman” means that they🔽should melt into light. 6. “The practitioner should visualize each drop of his seminal essence as🔽a tathāgata, such as Vairocana, and so forth, as a whole of the five families. 7. As soon as they melt into light in the center of the bhaga of the wisdom🔽woman,🔽they should be visualized as the form of the deity.” 8. The seed syllables of the mantra are the seed syllables of the mantras of the five families, such as “om” and so forth. 9. Bless them by visualizing the seed syllables of the mantras as having the color and gnosis of the deity.🔽They blaze with the splendor of the deity’s gnosis. 10. Think that they dissolve indivisibly into the drops of bodhicitta mentioned above. 11. From those seed syllables, the forms of the five families, such as Vairochana and so forth, 12. are like clouds. They emanate through the pores of the beings of the knowledge mudra mentioned above into all the worlds. 13. The forms of those knowledge mudra are complete with all the perfect accouterments, just as mentioned above. 14. As soon as you emanate them, imagine that they bless all sentient beings 15. who dwell in all world systems by merely touching them. 16. You should explain how all sentient beings are blessed by the five families.🔽Imagine that the cloud-like mudrā emanations of the body of the 17. tathāgata Vairocana bless all the Brahmā gods and their retinues without🔽exception by merely touching them and then dissolve into his body in a 18. nondual essence. 19. After that, imagine that the cloud-like mudrā emanations of the body of 20. the tathāgata Akṣobhya bless all the Maheśvara gods and their retinues🔽without exception by merely touching them and then dissolve into his body🔽in a nondual essence. 21. Then imagine that they dissolve into the body of the principal deity, becoming of the same nature as him. 22. Next, imagine that the body of Amitābha, the tathāgata of the western buddha field, pervades the entire world like a cloud of mudrā forms.🔽Then imagine that Viṣṇu and his retinue are blessed by the mere touch of this cloud of mudrās and that they dis 23. Then imagine that Indra and his retinue are blessed by the mere touch of this cloud of mudrās and that they dissolve into the body of the principal deity, becoming of the same nature as him. 24. Next, imagine that the body of Amoghasiddhi, the tathāgata of the northern buddha field, pervades the entire world like a cloud of mudrā forms. 25. The king of obstructors Vinayaka and all his retinue, as well as all other sentient beings, are completely pervaded by the blessings of the light rays. 26. Think that they are all absorbed into the body of the principal deity, becoming of one taste with him. 27. After blessing in this way, all sentient beings are made nondual. 28. After that, the practitioner should again emanate from the secret place of the wisdom woman and gather into the secret heart of the principal deity.🔽 In this way, with the drop of one’s semen, 29. one should make offerings to Vajrasattva.🔽 As soon as the practitioner has performed the emanation and gathering as described above, with a joyful mind of great passion, he should make love with the wisdom woman. 30. Through this, he will experience bliss. 31. At that time, the essence of one’s seminal essence, which is the nature of bodhicitta, like a rain of bodhicitta, 32. is inseparable from all sentient beings. The essence of the five families of 33. tathāgatas is the cloud-like mudrā body. It melts into light on the crown. 34. The secret offering substances that melt into light are offered.🔽After making those offerings, the cloud-like mudrā bodies of the tathāgatas of the five families melt into light and become a great ocean of the 35. nectar of gnosis in the bhaga of the wisdom woman. 36. After that, the practitioner takes up the nectar with all the characteristics🔽and imagines that it is the essence of the five families of tathāgatas. 37. center of the bhaga of Prajñā, and place it in the skull cup.🔽After that, in an instant, meditate on all phenomena as being empty by 38. nature and pure by nature. 39. Then, eat the wisdom elixir in the skull cup.🔽In that way, Vajrasattva is Paragraphs: $ 0 3 6 8 11 16 19 22 24 27 29 31 34 36 39 #
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Please segment these sentences into coherent paragraphs: 0. This is called the object has already been eliminated and the object has not yet been eliminated, but its substance has not yet been eliminated. 1. If an unwholesome mind has already eliminated its substance, has it already eliminated its object? 2. Either its substance has already been eliminated and its object has already been eliminated, or its substance has already been eliminated but its object has not yet been eliminated, or its substance has already been eliminated and its object has alre 3. As for the essence having already been eliminated and the object-support having already been eliminated, this refers to those who have not yet eliminated desire for the desire realm, for whom the cognition of suffering has already arisen but the cogn 4. For those for whom the cognition of the cause [of suffering] has already arisen but the cognition of cessation has not yet arisen, the unwholesome minds that are eliminated by insight into suffering and the cause [of suffering] take as their object t 5. The unwholesome minds that are eliminated by insight into suffering take as their object those eliminated by insight into suffering. 6. The unwholesome minds that are eliminated by insight into the cause [of suffering] take as their object those eliminated by insight into the cause [of suffering]. 7. For those for whom the cognition of cessation has already arisen but the cognition of the path has not yet arisen, the unwholesome minds that are eliminated by insight into suffering and the cause [of suffering] take as their object those eliminated 8. The unwholesome minds that are eliminated by insight into the cause [of suffering] take as their object those eliminated by insight into the cause [of suffering]. 9. The unwholesome minds that are eliminated by insight into cessation take as their object those eliminated by insight into cessation. 10. If one sees a perfect Buddha disciple who has not yet abandoned desire for the desire realm, all unwholesome minds eliminated by views take the eliminated as their object.🔽Having already abandoned desire for the desire realm but not yet abandoned des 11. Having already abandoned desire for the form realm but not yet abandoned desire for the formless realm, all unwholesome minds take the bound to the desire realm and the bound to the form realm as their object. 12. Having already abandoned desire for the formless realm, all unwholesome minds take the bound to the desire realm, the bound to the form realm, the bound to the formless realm, and the bound to the form realm and formless realm as their object. 13. This is called the substance already eliminated and the object already eliminated. 14. As for the substance already eliminated and the object not yet eliminated, it refers to one who has not yet abandoned desire for the desire realm, the cognition of suffering has already arisen but the cognition of accumulation has not yet arisen, all 15. When the knowledge of accumulation has already arisen and the knowledge of cessation has not yet arisen, the unwholesome minds that are to be eliminated by seeing the truths of suffering and accumulation take the truths of cessation and path, as well 16. When the knowledge of cessation has already arisen and the knowledge of the path has not yet arisen, the unwholesome minds that are to be eliminated by seeing the truths of suffering and accumulation take the truth of the path and those to be elimina 17. If one who has perfected the view, a disciple of the World-Honored One, has not yet eliminated craving for the desire realm, the unwholesome minds that are to be eliminated by seeing take those to be eliminated by cultivation as objects. 18. Having already eliminated craving for the desire realm but not yet eliminated craving for the form realm, when the knowledge of the class of suffering has not yet arisen, the unwholesome minds take the form realm, the formless realm, and the form rea 19. Having already eliminated craving for the form realm but when the knowledge of the class of suffering has not yet arisen, the unwholesome minds take the formless realm as an object. 20. This is called the substance having already been eliminated but the object not yet eliminated. 21. As for the mind whose substance has already been eliminated and whose object has already been eliminated and whose object has not yet been eliminated, it refers to one who has not yet abandoned desire for the desire realm, for whom the knowledge of s 22. For whom the knowledge of accumulation has arisen but the knowledge of cessation has not yet arisen, all unwholesome minds eliminated by seeing suffering and accumulation take as their object the path of seeing suffering, accumulation, cessation, and 23. For whom the knowledge of cessation has arisen but the knowledge of the path has not yet arisen, all unwholesome minds eliminated by seeing suffering and accumulation take as their object the path of seeing suffering, accumulation, cessation, and cul 24. If one who has perfected insight, a disciple of the World-Honored One, has not yet abandoned desire for the desire realm, all unwholesome minds eliminated by seeing take as their object the path of seeing and cultivation. 25. Having already abandoned desire for the form realm but not yet abandoned desire for the formless realm, all unwholesome minds take as their object the form realm and the formless realm. 26. This is called the mind whose substance has already been eliminated and whose object has already been eliminated and whose object has not yet been eliminated. 27. As for the mind whose object has already been eliminated and whose substance has already been eliminated but cannot be distinguished, this refers to the unwholesome mind eliminated by the path of seeing in one who has not yet eliminated desire for th 28. If one who has perfected the view, a disciple of the World-Honored One, has not yet eliminated desire for the desire realm, the unwholesome mind eliminated by the path of seeing whose object is not yet eliminated,🔽has already eliminated desire for th 29. has already eliminated desire for the formless realm, the unwholesome mind whose object is not yet eliminated. 30. This is called the mind whose object has already been eliminated and whose substance has already been eliminated but cannot be distinguished. 31. If the object has already been eliminated, has its substance also already been eliminated? 32. Either the object has already been eliminated and its substance has already been eliminated, or the object has already been eliminated but its substance has not yet been eliminated, or the object has already been eliminated and the object not yet eli 33. As for the object having already been eliminated and its substance having already been eliminated, it refers to those who have not yet separated from desire for the desire realm, for whom the cognition of suffering has arisen but the cognition of the 34. For those for whom the cognition of the cause has arisen but the cognition of cessation has not yet arisen, the unwholesome mind that is eliminated by insight into suffering and the cause takes as its object that which is eliminated by insight into s 35. The unwholesome mind that is eliminated by insight into suffering takes as its object that which is eliminated by insight into suffering. 36. The unwholesome mind that is eliminated by insight into the cause takes as its object that which is eliminated by insight into the cause. 37. For those for whom the cognition of cessation has arisen but the cognition of the path has not yet arisen, the unwholesome mind that is eliminated by insight into suffering and the cause takes as its object that which is eliminated by insight into su 38. The unwholesome mind that is eliminated by insight into suffering takes as its object that which is eliminated by insight into suffering. 39. The unwholesome thought that is to be eliminated by [the path of] seeing the origination [of suffering] takes as its object that which is to be eliminated by [the path of] seeing the origination [of suffering]. Paragraphs: $ 0 3 7 10 14 17 21 27 31 33 #
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Please segment these sentences into coherent paragraphs: 0. It should definitely be said to be the aggregates. 1. It should not be said to be not the aggregates. 2. Moreover, the inference is as follows. 3. The self that you posit, 4. The meaning of the aggregates of self and not-self should also be inexpressible. 5. Because it is accepted as inexpressible.🔽Like the meaning of conditioned and unconditioned. 6. The meaning of the text now is not to allow it to enter the two extremes of self and not-self. 7. Therefore, there is no fault. 8. The treatise states: 9. Therefore, the truly existent self that they posit is not established. 10. The commentary states: 11. This is a concluding summary. 12. Combining ten inferences to refute these three theories. 13. The treatise states: 14. Moreover, all that is posited... 15. The commentary states: 16. Below is the third, a general refutation of the two different kinds of self-grasping above. 17. Within this there are four. 18. The first is the refutation of having deliberation and not having deliberation. 19. The second is the refutation of having function and not having function. 20. The third is the refutation of being the object of the view of self and not being the object of the view of self. 21. The fourth is the refutation of not taking the view of self as the object of the view of self and the view of non-self. 22. Now, since it generally asks about the various selves that are grasped, it says various. As for having deliberation, 23. it asks about the Sāṃkhya. 24. They say that the essence of the self is thought. As for not having deliberation, 25. it asks about the Vaiśeṣika, etc. 26. However, the Sāṃkhya's calculations 27. say that the essence of the self is eternally abiding. 28. Apart from its own nature, although the essence of the twenty-three categories is eternal, 29. it still has the characteristics of transformation and impermanence. 30. Now, it is argued that the self should also be the same as those twenty-three categories. 31. The essence of both should be subject to transformation and impermanence. 32. The treatise states: 33. If it has deliberation, it should be impermanent because it has deliberation. 34. The commentary states: 35. Your self would 36. be impermanent due to transformation. 37. Because its function may sometimes not arise, 38. like what is accepted as the great elements, etc. 39. If you do not use the difficulty of the function to make the substance also transform, Paragraphs: $ 0 2 8 10 13 15 22 26 32 34 #
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Please segment these sentences into coherent paragraphs: 0. “Venerable Subhūti, is only the perfection of wisdom non-conceptual, 1. or are the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of generosity also non-conceptual?” 2. Subhūti replied:🔽“Venerable Śāriputra, 3. “Venerable Śāriputra, the perfection of wisdom is nonconceptual. 4. The perfection of concentration is nonconceptual. 5. The perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of generosity are nonconceptual. 6. ” “Venerable Subhūti, is form also nonconceptual? 7. Are feeling, perception, volitional factors, and consciousness also nonconceptual? 8. Are the constituents, the sense fields, and dependent origination also nonconceptual? 9. Are the perfections also nonconceptual? 10. Are all emptinesses nonconceptual? 11. Are the thirty-seven factors of awakening nonconceptual? 12. Are the noble truths, the meditative stabilizations, the immeasurables, and the formless absorptions nonconceptual? 13. Are the liberations, the serial absorptions, emptiness, signlessness, and wishlessness nonconceptual? 14. Are the superknowledges, the meditative stabilizations, and the dhāraṇī gateways nonconceptual? 15. the powers of the tathāgatas, the fearlessnesses, the detailed and thorough knowledges, great love, great compassion, and the eighteen distinct attributes of a buddha are nonconceptual? 16. Are the knowledge of all aspects up to omniscience nonconceptual? 17. Is awakening nonconceptual? 18. Is a buddha nonconceptual? 19. Are the compounded element and the uncompounded element nonconceptual?”🔽Subhūti replied, “Venerable Śāriputra, all phenomena are nonconceptual.” 20. Śāriputra then asked, “Venerable Subhūti, if all phenomena are nonconceptual, 21. How could there be a different classification of the five destinies of the hells, the animal realm, the world of Yama, the gods, and humans? 22. How could there be the designations of stream enterer, once-returner, nonreturner, arhat, pratyekabuddha, bodhisattva, and buddha bhagavān? 23. Subhūti replied, 24. “Venerable Śāriputra, sentient beings who create physical, verbal, and mental actions that arise from error establish such sense sources and take up the ripening of karma that arises from the basis of the aggregates and conceptualization. 25. He establishes the destinies of the hells, animals, hungry ghosts, gods, and humans. 26. “Venerable Śāriputra, you asked, ‘What is the reason for calling it “stream enterer”? 27. What is the reason for calling it “once-returner,” “non-returner,” “arhat,” “pratyekabuddha,” “bodhisattva,” and “tathāgata, worthy one, perfectly complete buddha”? 28. “Venerable Śāriputra, it is said to be a ‘stream enterer’ because of nonconceptuality. 29. It is said to be the ‘result of stream enterer’ because of nonconceptuality. 30. from non-conceptuality, the state of a once-returner, a non-returner, and an arhat are described. 31. from non-conceptuality, a pratyekabuddha and pratyekabuddha enlightenment are described. 32. from non-conceptuality, a buddha is described. 33. from non-conceptuality, enlightenment is described. 34. Venerable Śāriputra, all the buddha bhagavāns who have appeared in the past, as many as there are, those tathāgatas, arhats, perfectly enlightened buddhas, were without concepts and had abandoned concepts. 35. Venerable Śāriputra, in the future 36. The Bhagavān buddhas, the tathāgatas, the arhats, the perfectly enlightened buddhas who will appear in the future will also be free of conceptualization and will have abandoned conceptualization. 37. “Venerable Śāriputra, the Bhagavān buddhas who in the present are appearing in the world systems of the ten directions, who are attaining the highest, complete enlightenment of perfect buddhahood, those Bhagavān buddhas are also free of conceptualiza 38. Venerable Śāriputra, for these reasons, you should understand that all phenomena are nonconceptual, in terms of suchness, the limit of reality, and the dharma-constituent. 39. Venerable Śāriputra, bodhisattva great beings should practice the perfection of wisdom like that, without conceptualization. Paragraphs: $ 0 2 6 19 20 23 26 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. However, a sutra says: 1. When the eye sees forms, one contemplates impurity in detail and abides in it fully. 2. This is also like this. One relies on the five consciousnesses to induce the practice of joy in the mental faculty, and therefore it is said. 3. Because that sutra says when the eye sees forms and so on in detail, the practice of joy in the mental faculty is induced by the five consciousnesses and associated with mental consciousness. This should not be disputed. 4. Why are bodily feelings not practices of the mental faculty? 5. Because they are not the same dharma as the practices of the mental faculty. 6. Because the practices of the mental faculty are only based on mental consciousness, they are called near; 7. Because they discriminate the specific and common characteristics of objects such as the three times, they are called practices. 8. All bodily feelings are contrary to this, and therefore they are not practices of the mental faculty, nor are they called practices. 9. Aren’t there also these characteristics in bodily feeling? 10. Bodily feeling experiences form, etc., and mental consciousness accompanies it. 11. Because of the power of bodily feeling, mental consciousness frequently experiences objects. 12. This is also not so, because the characteristics have already been explained. 13. That is, bodily feeling does not depend on mental consciousness, because it is nondiscriminative. 14. Because it is unable to discriminate the virtues and faults of objects, it does not cause the mind to experience objects frequently. 15. Also, because it is not fixed. That is, bodily feeling does not necessarily exist after it has arisen, but mental consciousness that continues the stream of consciousness and is associated with feeling must exist. Therefore only mental feeling is cal 16. Also, even though the blind, etc., do not see, etc., and touch, etc., they still have mental activity. 17. Should the pleasure of the mental faculty in the third trance state also be included among the mental activities? 18. This criticism is not valid, because it does not exist in the first realm. 19. Also, it is called “near” because it is sluggish, that is, because there is no pleasure in the realm of desire, and although there is pleasure in the third trance state, it is not established as a near enemy. 20. Also, the pleasure of that stage is sluggish with regard to its object, and the near enemy with regard to its object frequently changes, because it is called “near” because it does not remain fixed on a single object. 21. Also, because there is no enemy that is the faculty of suffering. 22. If this is so, then there should be no indifference as a near enemy, because there is no enemy. 23. This is not so, because sorrow and joy are enemies of indifference. 24. The faculty of pleasure of the realm of manas in the third trance state has no faculty of indifference of its own fundamental stage as an enemy.🔽However, there is no error in saying that there is no indifference as a near enemy in the preliminary sta 25. This is because there is that which is opposed to it in the first realm. 26. Or, because there is that which is opposed to it, and because there is not that which is opposed to it. That is, indifference, etc., of the realm of manas may have a dharma that is opposed to it in the same stage, but pleasure of the realm of manas d 27. Therefore there is no error. 28. Of the eighteen, the first fifteen, which have form, etc., as objects, are called “not mixed,” because they each have form, etc., as their objects. 29. The three that have dharmas as objects are of both kinds. If they have only dharmas or the six internal sense bases as objects, they are called “not mixed.” 30. If they have these seven, or the five external sense bases, either separately or collectively, they are called “mixed.” 31. Even though one does not see, etc., but still generates joy, sorrow, or indifference, this is also a type of mental activity. 32. If this were not so, then one not yet free of the desire for the desire realm would not have mental activity with form, etc., of the form realm as objects. 33. Also, in the realm of form, one would not have mental activity with the objects of smell, taste, and touch of the desire realm as objects. 34. In that case, why does a scripture say, 35. When the eye sees forms, one generates the activity of joy with regard to agreeable forms, etc.? 36. This is said with reference to what is clear and distinct, and there is no contradiction. Or, it is because what is elicited by the eye, etc., is easy to distinguish. 37. Also, the various kinds of contact are established differently, that is, contact of the eye with visible forms, etc., up to contact of the mind with mental objects. When the mind has cognized a mental object, it produces contact with visible forms, e 38. When one experiences a visible form that produces joy, one produces the contact of joy, etc. This is an example of the present to illustrate the rest. 39. At the moment of rebirth and death, one only produces the contact of equanimity, not the contact of sorrow or joy, because the contact of equanimity is obtained spontaneously and is in accord with that state. Paragraphs: $ 0 4 9 17 28 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Third, but now below, using the non-attainment of the precepts, it proves the non-existence of the path. 1. This is the second. 2. Third, the three sages still have dharmas in common with ordinary people, proving the non-existence of the noble path, namely food and drink, etc. 3. Fourth, using the fact that the sages still have afflictions, karma, and suffering that are not exhausted, it clarifies the non-existence of the noble ones. 4. In this, first it clarifies that the sages have afflictions. The sages experiencing pleasure clarifies the existence of greed. Also scolding and insulting, etc. clarifies the existence of anger. 5. There are also jealousy, arrogance, and so forth. Experiencing suffering and pleasure clarifies that sages have suffering. Doing good and evil clarifies that sages have karma. This is causality concludes that there are no sages. If there is a path be 6. The nature of the five paths is mostly compassionate, and one should not wait to cultivate in order to attain it. Waiting to cultivate in order to attain clarifies that there is no sage path. 7. There are five in this: 8. First, it clarifies that the Dharma of sages is mostly compassionate; 9. Second, why below, it clarifies that compassion is due to the path; 10. Third, if the nature of the path is compassionate below, it investigates and refutes the need for cultivation; 11. Fourth, if it does not exist below, it is difficult for the path to be compassionate; 12. Fifth, it concludes that there is no sage path. 13. This is the fifth. 14. Sixth, it is different from the four great elements, causing people to equally attain, clarifying that there is no sage path. 15. In this, it first clarifies the four great elements, fasting, and so forth. If there are sages below, it investigates the path being the same as the great elements. However, now below, it is different from the proof of non-existence. 16. Seventh, it refutes non-existence by investigating whether nirvana is one or different. 17. The text is divided into six parts: 18. First, it poses a difficulty based on oneness. 19. If the sages have one nirvana, then there are no sages directly refutes it to be non-existent. 20. Why? explains below. 21. The constant Dharma cannot be attained, and there is nothing to accept or reject, therefore there are no sages. 22. Second, it poses a difficulty based on multiplicity. 23. If the sages have many nirvanas, then the Way is impermanent directly refutes and reveals the fault. 24. Why? explains below, because it is a countable Dharma. 25. Third, it poses a difficulty based on oneness. 26. If nirvana is one, then when one person attains it, all should attain it. 27. Fourth, it poses a difficulty based on multiplicity. 28. If nirvana is many, then it has boundaries. How can it be called constant? 29. Fifth, it poses a difficulty based on both oneness and multiplicity. 30. If nirvana is one and liberation is many, like an umbrella being one and teeth and tongue being many, this meaning is not correct - double negation. 31. Why? - the explanation below. 32. Following each individual person's attainment is different, not everyone attains it, then it has boundaries. 33. Boundaries are impermanent, how can it be called nirvana? 34. If nirvana does not exist, who is a sage? 35. Therefore - below, concluding that there are no sages. 36. This is the seventh. 37. The eightfold path does not rely on conditions, everyone should attain it, not attaining it all, clarifies there is no noble path. 38. In this, first clarifying the path is not attained through conditions. 39. Why do not all become sages? - using the Dharma to question people. Paragraphs: $ 0 7 13 16 37 #
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Please segment these sentences into coherent paragraphs: 0. I now correctly dedicate them all, eliminating the suffering of birth and death and attaining enlightenment. 1. The expedient mantra for dedication states: 2. In order to thoroughly purify body and mind, compassionately rescuing and embracing oneself and others, 3. The nature of the mind is thus, free from all defilements. 4. Clearly contemplate the initial letter gate, the nine-layered surrounding mountains, empty, round, and white, 5. Next, one should form the samaya mudrā, namely the purification of the three karmic paths. 6. It should be like the appearance of the secret mudrā, spoken of by all the Perfectly Awakened Ones, 7. One should make the samadhi hand and wisdom hand, both erecting the two empty fingers, 8. Touching all the limbs, recite and uphold the true words. 9. The mantra for purifying the three karmic paths is: 10. Merely by forming this mudra, one can purify the stage of the Tathagata, 11. Fulfill the perfection of the earth, and accomplish the realm of the three Dharma paths. 12. The so-called various mudras and so forth, will be explained in sequence, 13. The practitioner should know that what is done will be accomplished. 14. Next, form the birth of the Dharma realm, the banner of secret wisdom, 15. In order to purify body, speech, and mind, it circulates throughout the body. 16. The hands in prajña samādhi, both forming vajra fists, 17. The two empty fingers in the palms, the wind and banner fingers both straight. 18. This is called the secret mudra of the pure Dharma realm. 19. The mantra for the birth of the Dharma realm is: 20. Contemplate one's own body as the nature of the Dharma realm, 21. Or with the true words, proclaim them three times. 22. Pure like space, 23. Because of the empowerment of the mantra and mudrā's majestic power. 24. In order to make it firm, visualize one's own vajra body, 25. Form the vajra wisdom mudrā, with the hands facing each other. 26. The earth, water, fire, and wind disks, left and right holding each other, 27. The two empty [fingers] each rotate, joining in the wisdom palm, 28. This is called the Dharma wheel, the supreme auspicious mudrā. 29. This person will soon be the same as the savior of the world. 30. The mantra and mudrā's majestic power, the adept will see, 31. Always turning in accordance with reality, turning the great Dharma wheel. 32. The mantra of the vajra-being wheel is: 33. Having recited this mantra, one should abide in meditative concentration, 34. Clearly visualizing this body of mine is indeed Vajrapāṇi! 35. Immeasurable celestial demons and others who see it, 36. Like Vajrasattva, do not give rise to a doubting mind. 37. Next, with the mantra and mudra, don the vajra armor, 38. Contemplate the garment being worn, and flames of light arise all over the body. 39. Because of this adornment of the body, all demons who create obstacles, Paragraphs: $ 0 3 9 14 19 22 26 32 37 #
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Please segment these sentences into coherent paragraphs: 0. O dog, the king of obstacles! 1. The method. 2. The Practice of the King of Obstacles. 3. Yakarja Sadhanam in Tibetan: The King of Obstacles. 4. To the Blessed Vajradhara, I pay homage. 5. The king of Tibet taught the methods for accomplishing the Dharma. 6. The first of the three is the practice of the pure state. 7. The body is red, and the body is painted with effort. 8. He was seated in a burning rain, And dancing with a long, wheezing voice. 9. The third eye is on the forehead, adorned with the pills of the pills, and is bright red. 10. The form of fearful, frightening, and dreadful, and with sharp teeth, 11. The same applies to the wood of a log, and to the bow and arrow. 12. The crown of the skull is red, and the crown of the skull is red, and the crown of the skull is red. 13. The method of establishing the king of obstacles. 14. He holds a sword, a large skullcap, and a small shield of gold. 15. The twelve spears and the eight lances. 16. The mantra that is called Sadham mepraśadaye hum ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha 17. Hūṃ mahāsvaha The mantra of the recitation of the mantra is the most powerful. 18. Then, recite the entire recitation once. 19. The one who is lazy will be called the one who sees the fortunate. 20. They will worship you, And fearful enemies will be their enemies. 21. They will be frightened and calm, And will bring about the fruition of all their desires. 22. OM GAH GAH SIDDIS SARVA ARJA SADAM ME PRASADAI HUM JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JAH JA 23. The twenty-second mantra is the iron seal. 24. The seven syllables are: Oṁ, Padma Kamala, Oṁ, Padma Kamala, Oṁ, Padma Kamala, Oṁ, Oṁ, Oṁ, Oṁ, Oṁ, or Oṁ, or Oṁ, or O 25. The three are the six-seed mantra of the hot mantra. 26. The one hundred thousand lines. OM VAJRA AGUSHA VAJRA MAHĀGŪHYA SIDDHI ACKNATAYA HUM JAH 27. He recited the mantra of the eighteen syllables that enables the attainment of the siddhi. 28. OM AMU KAMJIMALAYA MAGA JAMBALA ABHAYA AMU KAMMARAYA HUM 29. The twenty-first syllable of the mantra for increasing wealth is Path svaha. 30. Then recite the mantra of the fourth syllable, Om Mülle, with a hundred syllables. 31. The great hindrances lord, with his red body, extends his right leg. 32. One face, three eyes, a crooked tooth, a large to short, and a short tooth. 33. He was a man of great family, a man of great wealth, a man of great ambition, and a man of great wealth. 34. He was adorned with various silks and jewels. 35. The first right hand is the arrow, the second the arrow, and the third the bow. 36. The fourth is made of chalk, the fifth is made of iron, and the sixth is made of blood. 37. The first is a vajra, the second a sword, and the third a skull cup. 38. The fourth is the small shield, the fifth is the three-colored lotus, and the sixth is the drop. 39. He holds a spear and shakes his feet in the midst of the red lotus and sun. Paragraphs: $ 0 4 13 16 19 23 26 31 #
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Please segment these sentences into coherent paragraphs: 0. in the monks, 1. with a mind full of resistance 2. wants to listen to the true Teaching.🔽He seeks a field of merit 3. outside of this. 4. And right there, the one who makes offerings to the first-comers,🔽The one who attends to these seven things that lead to decline 5. as they are being taught, 6. the faithful one declines in the true Teaching.🔽The one who does not abandon seeing🔽those who are developed, 7. and hearing the noble Teaching, 8. and trains in the higher virtue, 9. and has confidence in the monks 10. that grows more and more, 11. and has a mind free of resentment, 12. and wishes to listen to the true Teaching, 13. and does not seek out anyone else outside of this 14. to be generous to, 15. and right there, the one who makes offerings to the first-comers, 16. The one who attends to these seven things that lead to non-decline 17. as they are being taught, 18. the faithful one does not decline in the true Teaching.” 19. The eleventh. 20. The third sub-chapter on the seven of the Vajjis is finished.🔽The summary: 21. Sāranda, vassakāra, 22. three groups, and the monks; 23. Bodhi, perception, and two declines, 24. failure, and defeat. 25. The Numerical Discourses of the Buddha 1.1🔽The Chapter on Gods 26. Respectfulness and heedfulness 27. lighting up the whole Jetavana, 28. went to the Blessed One, and after paying homage to him, stood at one side. 29. As she was standing there, she said to him: 30. “Venerable sir, seven things lead to the decline of a bhikkhu who is a trainee. 31. What seven? 32. Venerating the Teacher, venerating the Dhamma, venerating the Sangha, venerating the training, venerating concentration, being full of ardour, and hospitality. 33. These seven things lead to the decline of a bhikkhu who is a trainee.” 34. This is what that deity said. 35. The Teacher approved of it. 36. Then that deity, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on the right, disappeared right there. 37. The following morning the Buddha told the monks: 38. ‘Last night, monks, a certain deity came to me, illuminating the whole of Jeta’s Wood. 39. She bowed down to me, stood to one side and said: Paragraphs: $ 0 4 16 20 25 28 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. True emptiness, devoid of grasping. 1. Originally without form or appearance. 2. Provisionally establishing the three types of generosity. 3. The four wisdoms open the Dharma and its metaphors. 4. The six pāramitās are called the main gate. 5. The ten grounds and three vehicles' Dharma. 6. The multitude of sages find it difficult to fathom. 7. Bodhisattva. 8. The Buddha's path is truly difficult to understand. 9. A sentient being is an ordinary person. 10. Sentient beings must see their nature. 11. Respect the Buddha, do not be alone in mind. 12. The good and wise advisors in the world. 13. Discourse on the Dharma, subtle and coarse. 14. Suddenly awaken to the mind's equality. 15. In the middle, there are characteristics to be removed.🔽Relying on prajñā-pāramitā. 16. Prajñā means wisdom. 17. Pāra means not relying on anything. 18. The nature of the mind is vast and great. 19. Inside and out, all is non-action. 20. The eloquence of the nature of emptiness is unobstructed. 21. In the three realms, few people understand. 22. Great insight illuminates the great Dharma. 23. All praise the inconceivable. 24. The mind is unobstructed. 25. The liberated mind is unobstructed. 26. The mind is like the vast sky. 27. In the four directions, there is not a single thing. 28. Above and below, all are the same. 29. Coming and going, the mind is free. 30. People and dharmas do not meet each other. 31. Seeking the Way, one does not see anything. 32. Spontaneously leaving the cage of afflictions. 33. Because there are no obstructions, there is no fear. 34. The fear of birth and death. 35. The nature of non-action is naturally at ease. 36. When the object is forgotten, the mind also ceases. 37. The vast ocean of nature is calm and vast. 38. The three bodies return to the Pure Land. 39. The eight consciousnesses are free from causes and conditions. Paragraphs: $ 0 9 15 24 32 #
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Please segment these sentences into coherent paragraphs: 0. the great caravan leader 1. is worthy of worship by brahmins, kṣatriyas, townspeople, and country dwellers.🔽In the same way, the bodhisattva who is a great caravan leader is worthy of worship by those in training, those no longer in training, and also by gods, nāgas, yakṣas, ga 2. and mahoragas. 3. “Noble son, it is as follows.🔽For example, 4. the great caravan leader 5. He leads the caravan of beings who are tormented by the dangers of the wilderness of cyclic existence to the place of happiness, to the city of nirvana. 6. In the same way, the bodhisattva, the great caravan leader, leads the caravan of beings who are tormented by the dangers of the wilderness of cyclic existence to the place of happiness, to the city of nirvana. 7. “Noble son, it is like this:🔽For example, 8. when they rely on a great caravan leader, 9. those who are suffering and in distress can escape from the wilderness.🔽In the same way, when they rely on the bodhisattva, the great caravan leader, 10. those who are non-Buddhists, such as the carakas, the parivrājakas, and the nirgranthas, can escape from the great wilderness of cyclic existence. 11. Son of noble family, 12. it is like this: 13. a great caravan leader 14. provides for the king, the royal ministers, the people, those who work for wages, and other beings. 15. In the same way, a great caravan leader bodhisattva provides for beings who delight in saṃsāra. 16. Son of noble family, 17. it is like this: 18. a great caravan leader🔽when he sets out for a certain direction, together with many companions, and enters the wilderness in order to reach a great city, at that time, by means of abundant provisions, he causes them to emerge from that wilderness 19. in comfort and without weariness, until they reach the great city. 20. In the same way, when the bodhisattvas, the great caravan leaders, wish to go to the place where the buddhas are, when they wish to enter the great desert of samsara with many companions who are sentient beings, when they wish to reach the great city 21. In the same way, when the bodhisattva, the great caravan leader, wishes to go in the direction of the buddhas, wishes to enter the great wilderness of saṃsāra with many companions on the path, and wishes to reach the great city of omniscience, then h 22. “Son of noble family, it is like this: 23. For example, the great caravan leader 24. has gathered many provisions for life, such as 25. gold, jewels, pearls, beryl, conch shells, crystals, corals, and so on, and sets out in all directions. 26. In the same way, when the Bodhisattva, the great caravan leader, has entered the great city of omniscience, he has accumulated the provisions of the Dharma of the Buddhas and goes on. 27. “Noble son, it is like this: 28. For example, a great caravan leader 29. is never satisfied with the accumulation of wealth. 30. The Bodhisattva, the great caravan leader, is never satisfied with the accumulation of the wealth of the Dharma. 31. “Noble son, it is like this:🔽For example, a great caravan leader🔽is at the head of the caravan of travelers because of his perfect wealth, his leadership, his power, and his authoritative speech.🔽In the same way, the Bodhisattva, the great caravan le 32. “Noble son, it is like this: 33. For example, a great caravan leader 34. is at the head of the caravan of travelers because of his perfect wealth, his leadership, his power, and his authoritative speech. 35. In the same way, the Bodhisattva, the great caravan leader, is at the head of the great caravan of beings because of his perfect wealth of the Dharma, his leadership, his power, and his authoritative speech. 36. They are endowed with perfect qualities, they are the foremost of all, they have mastery over the Dharma, and they speak without error. 37. “Noble son, bodhisattvas are like great caravan leaders.🔽Noble son, bodhisattvas are like great caravan leaders.🔽For example, a great caravan leader is skilled in reaching a great city. 38. In the same way, a great bodhisattva caravan leader is skilled in reaching the great city of omniscience. 39. Noble son, Paragraphs: $ 0 3 7 11 16 22 27 31 37 #
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Please segment these sentences into coherent paragraphs: 0. It is empty of elaborations. 1. What is the basis of knowledge? 2. This is the practice of the powerful mantra. 3. They are not given authority, They are subtle in their wrong ways, They are proud, And they are not attracted to anything. 4. They are arrogant and follow the path of the Great Vehicle. 5. Not even a single letter is taught. 6. If you are confused about the hundred paths, 7. The doctrine itself is the cause of the accumulation. 8. The light rays of the Victory of the Three Realms once again gathered within his heart, and all his mouths dissolved into his mouth, and all his hands dissolved into his hands, and one face and two arms became, and he sang, Hum, hum! 9. How do you observe this? 10. They will be seen by all the gods. 11. If you recite a hundred thousand mantra, 12. This is the supreme practice of the Dharma. 13. The past, the future, and the future. 14. The Buddhas spoke this mantra. 15. This is the secret of all the buddhas. 16. This is called the great wisdom. 17. Then the whole assembly of the monks and nuns 18. It dissolves into the heart of the Lord. 19. The great king of Kavajra. 20. In his hand is a powerful vajra. 21. The Buddha of the three times. 22. He holds a secret treasure. 23. In the Blessed Ones hand is a vajra in blue robes. 24. This concludes the chapter entitled Victory over the Three Realms. 25. The second edition was translated by Padma Adyasari Mati, the Tibetan author of the book, and was translated and edited by the renowned monk of the Bandha tradition. Paragraphs: $ 1 8 17 24 25 #
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Please segment these sentences into coherent paragraphs: 0. Śāriputra said below, the second, the answer, is in two parts: 1. first, the non-falsity of escaping the difficulties, also called the non-falsity of taking away the heavy and giving the light; 2. second, the non-falsity of not contradicting the original mind, also called the non-falsity of surpassing the original expectations. 3. Each is divided into three parts: stating the chapter, explanation, and concluding with a comparison. 4. Stating the avoidance of difficulty is as the text. 5. Why is it so? The second, the explanation, is that life is precious and the body is light, and the whole body escapes the fire. Having already obtained the great treasure to save the precious life, how could it be false? 6. The conclusion is that escaping the fire of the eight sufferings and preserving the body of the five parts is already a great treasure, let alone the perfect cause of the great vehicle wisdom life in the presence of the twenty thousand Buddhas, accom 7. Next, World-Honored One, if it is so, the second, not contradicting the original intention, first states the chapter on not contradicting the original intention. Originally knowing there are no three, the intention is to prevent slander. Not slanderi 8. The explanation says, Originally knowing there is no small vehicle, the intention is to prevent denigration and falling into evil. Since there is no cause for denigration, one does not fall into evil consequences. Not giving the small vehicle does no 9. The conclusion states that knowing his wealth was immeasurable, he wished to benefit his son and gave him a great carriage surpassing his original expectations, therefore it is not empty. 10. The conclusion of the previous chapter states the skillful means of rescue, which resembles the power of spiritual penetrations and virtues in the parable; 11. The conclusion of the later chapter states the immeasurable wealth, which resembles the power of eloquence and wisdom in the parable. 12. The former is not empty because the sons are equal, the latter is not empty because the wealth is equal. 13. The Buddha told Shariputra - third, praise and approval. There are two goods, which praise the two non-emptinesses. 14. Question: 15. Why doesn't the Buddha himself speak of non-emptiness? 16. Answer: 17. It is difficult for the Buddha to speak of the allowance of three and giving of one himself; 18. It is easy for Shariputra to speak of non-emptiness and gain belief. 19. Shariputra, the Tathagata is also like this - second, combining the parable. 20. Guangzhai opened up ten parables, but only combined seven and did not combine three. Among the seven, he correctly combined five, and combined the fifth and eighth, but did not combine the seventh and ninth. Therefore, it is known that the ten parabl 21. Now, the total and specific two parables are combined. The total has six, and the current text combines them all, but not in order. 22. Now, the first is the combination of the first above. The name, position, virtue, and career of the elder above are combined. It says the Tathāgata is also like this. First, the position and name are combined. The Tathāgata's name of immeasurable vir 23. The entire world uses the place to determine the name and career. Above it says countries, cities, and villages. The combination directly says the entire world, generally pointing to the same dwelling, with remainder, and self-nature, all of which ar 24. In all fears and below, it combines the praise of internal and external virtues above. Internally, it is old age and decline, with much knowledge and understanding, like the Tathāgata's wisdom and elimination, eternally ending ignorance in all fears, 25. Accomplishing immeasurable knowledge and insight combines the above old age to show the virtue of wisdom. 26. Power, fearlessness and so forth combine the above external virtue of immeasurable wealth. 27. Spiritual power means deeply cultivating meditation and concentration to attain spiritual powers, combining the above field. 28. The power of wisdom means that wisdom must illuminate objects, like the body relying on a place, combining the above house. 29. Fully endowed with the perfection of skillful means combines the above servants and attendants. 30. From great kindness and great compassion below, the second combines the above fourth. Kindness and compassion are the basis for bestowing teachings. All refers to the five realms, which are always covered by kindness and compassion, combining the abo 31. And are born in the burning house of the three realms - the third, combining the second above, the house. 32. In order to save sentient beings - the fourth, combining the sixth above, sentient beings have affinities. 33. Relatives are saved first, combining the thirty children above. 34. Birth, old age, sickness, death and so forth - the fifth, combining the fifth above, the analogy of the fire suddenly starting. 35. Teaching and transforming them to attain the three kinds of enlightenment - the sixth, combining the third above, the teaching is able to expound the principle, seeking the principle and giving rise to practice, then attaining enlightenment, therefor 36. If lecturing, making the sequence understandable, each must bring up the Chapter on Skillful Means analogy and originally collate it, the later examples are the same. 37. From seeing all sentient beings below, the second, combining the specific analogy. 38. The specific analogy has four parts, now combining the first, the analogy of seeing the fire. 39. The parable has three meanings and four parts in the text; Paragraphs: $ 0 4 10 13 19 22 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Mahāprajñāpāramitā-sūtra, Scroll 38 1. Translated by Tripiṭaka Master Xuanzang on Imperial Order 2. Furthermore, World-Honored One! 3. When bodhisattva-mahāsattvas practice prajñā-pāramitā, they should contemplate thus: 4. What is prajñā-pāramitā? 5. Why is it called prajñā-pāramitā? 6. Whose prajñā-pāramitā is it? 7. What is this prajñā-pāramitā used for? 8. In this way, when bodhisattva-mahāsattvas practice prajñā-pāramitā, they carefully observe that if a dharma is nonexistent and ungraspable, it is prajñā-pāramitā. Within nonexistence and ungraspability, what can be questioned? 9. At that time, Śāriputra asked Subhūti, saying: 10. What dharmas are nonexistent and ungraspable here? 11. Subhūti replied: 12. It means that the dharmas of the perfection of wisdom are non-existent and cannot be attained, and the dharmas of the perfections of meditative concentration, vigor, patience, morality, and giving are non-existent and cannot be attained. 13. Why is it so? 14. Because of inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, emptiness without begin 15. Śāriputra! 16. The dharmas of form are non-existent and cannot be attained, and the dharmas of feeling, perception, formation, and consciousness are non-existent and cannot be attained. 17. Śāriputra! 18. the dharma of the eye sense field is non-existent and cannot be obtained, the dharma of the ear, nose, tongue, body, and mind sense fields is non-existent and cannot be obtained; 19. the dharma of the form sense field is non-existent and cannot be obtained, the dharma of the sound, smell, taste, touch, and dharma sense fields is non-existent and cannot be obtained. 20. Śāriputra! 21. The dharma of the eye element is non-existent and cannot be obtained, the dharma of the form element, eye consciousness element, eye contact, and the feelings produced from eye contact as a condition is non-existent and cannot be obtained; 22. the dharma of the ear element is non-existent and cannot be obtained, the dharma of the sound element, ear consciousness element, ear contact, and the feelings produced from ear contact as a condition is non-existent and cannot be obtained; 23. the dharma of the nose element is non-existent and cannot be obtained, the dharma of the smell element, nose consciousness element, nose contact, and the feelings produced from nose contact as a condition is non-existent and cannot be obtained; 24. the tongue element is non-existent and ungraspable, the taste element, the tongue consciousness element, and the contact, sensation, and craving associated with the tongue are non-existent and ungraspable; 25. the body element is non-existent and ungraspable, the tactile element, the body consciousness element, and the contact, sensation, and craving associated with the body are non-existent and ungraspable; 26. the mind element is non-existent and ungraspable, the dharma element, the mind consciousness element, and the contact, sensation, and craving associated with the mind are non-existent and ungraspable. 27. Śāriputra! 28. the earth element is non-existent and ungraspable, the water, fire, wind, space, and consciousness elements are non-existent and ungraspable. 29. Śāriputra! 30. the noble truth of suffering is non-existent and ungraspable, the noble truths of the arising, cessation, and path of suffering are non-existent and ungraspable. 31. Śāriputra! 32. The dharmas of ignorance are non-existent and cannot be attained, the dharmas of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death are non-existent a 33. Śāriputra! 34. The dharmas of inner emptiness are non-existent and cannot be attained, the dharmas of outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditi 35. Śāriputra! 36. The dharmas of the four meditative concentrations are non-existent and cannot be attained, the dharmas of the four immeasurable [minds] and four formless concentrations are non-existent and cannot be attained.🔽Śāriputra! 37. Śāriputra! 38. the five eyes are non-existent and cannot be attained, the six supernormal powers are non-existent and cannot be attained. 39. Śāriputra! Paragraphs: $ 0 2 9 11 15 20 27 29 31 33 35 37 #
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Please segment these sentences into coherent paragraphs: 0. They have wealth and possessions. 1. They had many treasures, grain, articles, jewels, pearls, beryl, drums, crystals, birds, silver, and clay. 2. There were elephants, horses, elephants, and elephants. 3. He had many servants, servants, servants, and servants, and he had a large and abundant storehouse. 4. The householder, Glorious Hidden, did not believe. 5. The cow. 6. They have control over the buddhas, the Dharma, and the community. 7. He had faith in the Naked One, the son of a beggar. 8. Then the householder Pal-btsan went to the naked one, the son of Galowa. 9. The young man, who was in his midst, bowed down at the feet of the boy and sat down on one side. 10. The naked man, the son of the nearest one, spoke to the householder, saying, Please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, pleas 11. The householder, the monk Goutama, was younger than he was. 12. He was a newly born one, and he was proud of his knowledge of all things. 13. Know that the pride of omniscience deceives the whole world. 14. Therefore, householder, go and train yourself in the monastic life. 15. He died at the time of his death, and the monk Goutama was just as magical. 16. This is the only thing that is powerful. 17. The one who is known as the most powerful of householders, the one known as the one known as the one known as the one known as the one known as the one known as the one known as the one known as the one known as the one known as the one known as the 18. A. The Glorious One said, The Glorious One has no power over me. 19. Reverend, how can I kill the monk Goutama? 20. The son of the king of the family said, I am a beggar. 21. Go and dig a hole in the doorway of the house. 22. He will dig a great hole and cover it with a stiff seal. 23. Then, add the poisonous food to the house and add the poisonous food. Then, go to the monk and invite him to eat. 24. If the monk knew all the elements and looked at everything, he would not be satisfied. 25. It is not omniscience. 26. If you do not see everything, it will be enough. 27. He will fall into the fire pit at the outer gate of the temple and die, along with the Saṅgha. 28. How many people will be saved? 29. Even if you eat poisonous food in your home, you will die. 30. I will do just that. 31. The householder Pal-bhas-ba got up from his seat, listening to the story of the naked boy who was born in a nearby village. 32. He bowed down at the feet of the boy, and circumambulated him three times. 33. Then he went to his house, and called his relatives, who were still alive, and said, I am going to go to the house of the king. 34. They live for a few days. 35. For the first time, dig a large hole in the outer gate. 36. If you dig a hole in the fire, there will be no smoke, and you will be protected by a strong seal on the top of the hole. 37. Put poisoned food in the house. 38. Then the householder Pal-btsha gathered his provisions and came out of the kings palace. 39. He went to the mountain of the crowded birds, and he sat down on the same side, making many pleasant and delightful discourses with the Blessed One. Paragraphs: $ 0 4 6 8 11 15 19 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Tathāgatāya. 1. Arhate samyak-saṃbuddhāya. 2. Namo sarva-tathāgatebhyo 'rhatebhyo samyak-saṃbuddhebhyo. 3. Aryāvalokiteśvarāya. 4. Bodhisattvāya.🔽Mahāsattvāya. 5. Mahākāruṇikāya. 6. Tadyathā: oṃ samādhi si 7. cale cale🔽curu curu 8. suru suru 9. murumuru svāhā. 10. A piece of white flower wood, 11. For thirty-four days, honey, 12. Having abandoned one day, one day, 13. In the morning and in the evening, 14. Recite the mantra once and burn it, 15. And then accomplish whatever is needed. 16. Namo ratnatrayāya. 17. Namo 'ryajñānasāgara-vīra-rocana-vyūharājāya. 18. Tathāgatāya. 19. Arhate samyak-saṃbuddhāya. 20. Namo sarva-tathāgatābhyaḥ. 21. Arhate samyak-saṃbuddhebhyaḥ. 22. Namo 'ryāvalokiteśvarāya. 23. Bodhisattvāya. 24. Mahāsattvāya. 25. Mahākāruṇikāya. 26. Tadyathā. Oṃ ili mili mili. 27. Pili tili cili cili tila svāhā. 28. Water, ashes, or mustard seeds, 29. Recite seven times and scatter in the four directions. 30. In any nearby area, 31. This is the supreme boundary-marking. Namo ratnatrayāya. 32. Namo 'ryajñānasāgara-Vairocanābharājāya, 33. Tathāgatāya, 34. Arhate, Samyak-saṃbuddhāya. 35. Namo 'sarva-tathāgatābhyaḥ. 36. nan Paragraphs: $ 0 10 16 28 31 #
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Please segment these sentences into coherent paragraphs: 0. I have five sons in the day, and five sons at night. 1. They are born and I eat them, 2. but I am still not satisfied. 3. What evil deeds did she do that she experiences such intense and severe suffering in the human world? 4. “Bhagavān, do you wish to hear what evil deeds the hungry ghost who practices evil did?” 5. “Yes, Venerable One, I do.” 6. “Well then, Maudgalyāyana, listen well and keep this in mind. I will explain it.” 7. “In the past, in the city of Vārāṇasī, there was a householder who became very wealthy, with much wealth and great enjoyments. 8. He had vast and extensive possessions. 9. He was wealthy like Vaiśravaṇa, 10. and his wealth rivaled that of Vaiśravaṇa. 11. He took a wife of equal caste,🔽and he played with her, 12. enjoyed himself with her, 13. and made love with her, but she did not give birth to a son or a daughter. 14. He put his hand to his chin 15. and thought, “I have much wealth in my house, but I have no son or daughter. When I die, the king will take all my wealth, saying it belongs to a woman.”🔽He thought like this and remained depressed. 16. In order to have a son or daughter, he prayed to Śiva, Varuṇa, Vaiśravaṇa, Śakra, Brahmā, and other special gods. 17. This is how it happened: 18. They supplicate the gods of the pleasure grove, the gods of the forest, the gods of the crossroads, the gods of the three roads, the gods who eat offerings, the gods who are born together, and the gods who always follow. 19. In the world, it is well known that sons and daughters are born through supplication. 20. But that is not the case. 21. If it were, then each person would have a thousand sons and daughters, like a universal monarch. 22. However, sons and daughters are born when three factors are present. 23. What are the three? 24. The parents have desire and unite, the mother is fertile and ovulating, and a gandharva is present. 25. When the three conditions are present, sons and daughters are born. 26. It is not the case that sons and daughters are born by supplicating the gods. 27. He thought this and had this thought: 28. “If it is possible that I will have a sentient being, I will take a second wife.” 29. He took a second wife from a family of equal rank. 30. He played with her, enjoyed himself, and coupled with her. 31. When he played with her, enjoyed himself, and coupled with her, after some time she became pregnant. 32. She was happy, delighted, and joyful. She said to her husband: 33. “O my lord, rejoice! I have become pregnant. 34. “Since I am supported and remain on the right side of my belly, it is certain that I will have a son. 35. ” Delighted and overjoyed, she raised her upper body and extended her arms, exclaiming:🔽“After a long time, I will see the face of the son I have longed for, who will be in accord with my family and not against it, who will do his duties, and when he 36. He will make our family line last a long time and after we have died and passed away, he will give gifts, 37. make merit, and give donations,🔽saying, ‘Wherever my parents are born, may they go there and follow them.’ 38. May they go to the place where their parents have been reborn and follow them there.🔽 39. Since she was pregnant, Paragraphs: $ 0 3 4 7 16 22 27 33 39 #
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Please segment these sentences into coherent paragraphs: 0. Where? Where? 1. Seeing him alone, the bee girl and the lotus girl fainted and danced. 2. The vidyādhari, greatly alarmed, 3. My dear, your mental chariot is accomplished! 4. The bee girl, 5. And the Vidyadhara, looking about, said: 6. Alas, my luck is at an end! I am dead! 7. Ha! Ha! Who is it that has come here? And he embraced her. 8. Alas, my luck is at an end! I have come into the hands of the charioteer of my mind, and now I am to be abandoned again!🔽 And the Vidyadhara, looking at the girl, said: 9. Protect me, O young girl! Here my friend, my dear, is being killed and carried off by the executioner!🔽 The charioteer said in a trembling voice: 10. Alas, he is quite beside himself! 11. The jester said:🔽Make haste, make haste, and comfort him! 12. The two approached. 13. The Vidyadhara bowed at the feet of the young girl and said:🔽O you of great power, be kind to your friend, my dear! 14. 🔽What is this? said the young girl. 15. The leader, with shame and fear, said, What should I accomplish for myself? 16. You should give me advice. 17. The knowledge-holder said, To one who has attained perfection in all knowledge, 18. what can I teach?🔽 Nevertheless, from the stream of cool nectar flowing from the hand of the powerful one, touch your friend, the beloved. 19. The leader, having touched the head of Padmavati well, said, This one, resembling the moon, 20. here, her form is impaired, as it were. 21. Is she impaired from attaining joy? 22. Or is your suffering increased from her impairment? 23. Padmavati, slightly opening her eyes, said, Leader, 24. smear the juice born from Malaya on my face with your finger. 25. This one with deer-eyes, with long eyes opened, 26. The clouds, very white, cover the parts. 27. In the sky, the clouds, slow-moving, have the shape of the moon. 28. The vidyādhari, seeing her friend, her beloved, alive, 29. is very happy. 30. The daughter of the bee, 31. Ah! The power of the youth! 32. The jester, 33. I see the friend, the beloved, the chariot of the mind! 34. The vidyādhari, 35. By this great power, for the time being, the headache is relieved.🔽And touch her body with the palm of your hand. 36. The leader, having anointed the bodies, 37. is very pleased. 38. Enough of this unhappiness! 39. Now, her body, tender, exhausted by the burden, is trembling. Paragraphs: $ 0 4 9 13 17 23 28 34 36 #
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Please segment these sentences into coherent paragraphs: 0. In order to enlighten others. 1. This valid proof and the semblance of valid proof are explained. 2. The valid proof enlightens the opponent and proves the meaning. 3. Because of one's own words. 4. Because it generates understanding in others. 5. It resembles the establishment of realization and the proponent of the argument. 6. By means of others, one manifests oneself. 7. Realizing the arising of one's own understanding. 8. Therefore, it is said that as appropriate, it can refute what resembles refutation. 9. By analogy, one should understand it is also like this. 10. The text below this treatise. 11. The establishment and refutation. 12. All can awaken others. 13. The semblance of establishment and refutation cannot awaken others. 14. It is exactly the same as that. 15. Therefore, in this verse. 16. Based on its majority. 17. All are those who realize and verify. 18. It is said to only awaken others. 19. It does not say it awakens oneself. 20. Moreover, the true establishment and refutation. 21. Only awaken others. 22. Although the semblance also belongs to oneself. 23. From the true, it is named only. 24. Fifth, direct perception. 25. The function is free from movement and agitation. 26. Clearly verifying the myriad phenomena. 27. Personally merging with one's own essence. 28. Therefore, it is called direct perception. The mode of functioning is 29. immovable and unshakable. 30. Following along to illuminate the phenomena. 31. Not calculating or measuring. 32. Free from the discriminating mind. 33. Illuminating in accordance with the phenomena before one. 34. Clearly distinguishing its own essence. 35. Therefore, it is called direct perception. 36. However, there are two types. 37. One is fixed, 38. the other is scattered mind. 39. The concentrated mind is clear and still. Paragraphs: $ 0 10 24 36 #
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Please segment these sentences into coherent paragraphs: 0. At that time, the World-Honored One told the dragon kings Anavatapta, Subhadra, Vaitadrava, Marici, Utpala, Gandharva, Meghavana, Megha, Maimanda, and Manivadana: 1. Each of you should return to your own palaces to protect, uphold, and nurture my true Dharma. 2. At that time, the dragon kings each said: 3. Yes, we will follow your instructions. 4. The Buddha and the great assembly all praised them, saying: 5. Excellent, excellent! 6. At that time, the World-Honored One told the Kumbhāṇḍa generals Danti, Upa-danti, Karaka, Mahā-paśa, Mahā-tārkṣya, Bhūta, Vāyu, Aṅgulimāla, Piśāca, and Ekāntaka: 7. Each of you should return to your own palaces to protect, uphold, and nurture my true Dharma. 8. At that time, the Kumbhāṇḍa generals each said: 9. Yes, we will follow your instructions. 10. The Buddha and the great assembly all praised them, saying: 11. Excellent, excellent! 12. At that time, the World-Honored One told the great generals of the yakshas, Indra, Soma, Varuna, Vaisravana, Rahula, Isana, Chandana, Moon-Eye, Varuna, and Mahabhadra: 13. You should each stay in your own palace to uphold and nurture my true Dharma. 14. Then the great generals of the yakshas said: 15. Yes, we will follow your instructions. 16. Great Virtuous Bhagavan! 17. We will uphold and nurture the World-Honored One's true Dharma, and provide for the bhikshus who abide by the Dharma, even those who shave their heads but do not keep the precepts, we will also provide for all their needs. 18. In order to make the Buddha's teachings endure for a long time, to ensure the lineage of the Three Jewels is not cut off, to cause the three kinds of vital energy to increase and flourish, to bring an end to all disputes, arguments, enmities, epidemi 19. At that time, the World-Honored One praised them, saying: 20. Excellent, excellent! 21. Good men! 22. You should do this for the benefit and peace of all beings in the three realms. 23. And the entire assembly also praised them, saying: 24. Excellent, excellent! 25. At that time, the World-Honored One said to all the Pishita spirits who dwell in the wilderness, all the Vishercha spirits who dwell in empty houses, all the Pousana spirits who dwell in the fields, and all the Katapousana spirits who dwell in the ce 26. You should each protect and nurture my true Dharma in your respective abodes. 27. Then the Pishita spirits and the others each said, 28. Yes, we will follow your instructions. 29. The Buddha and the great assembly all praised them, saying, 30. Excellent, excellent! 31. At that time, the World-Honored One further said, 32. Good people! 33. All the devas, gandharvas, kinnaras, yakshas, rakshasas, dragon kings, asuras, and kumbhandas, as in the past the World-Honored One has divided and assigned countries, cities, villages, houses, and wherever they have obtained, I will rejoice in their 34. If there are any devas, dragons, yakshas, up to kumbhandas, as in the past the World-Honored One has divided and assigned countries and cities, but they are not properly protected, maintained, placed, and nurtured, I will transfer them to other devas 35. I now entrust the country of Vārāṇasī to the gandharva Sukeśa with a thousand retinue, the yakṣa sage Aniruddha with five hundred retinue, the asura Sūcihasta with innumerable retinue, the nāga king Takṣaka with a hundred retinue, and the great black 36. At that time, the gandharva Sukeśa, the yakṣa sage Aniruddha, the asura Sūcihasta, the nāga king Takṣaka, the great black goddess, and others, each with their retinue, all said: 37. Great Virtuous One, Bhagavān! 38. We will protect, nurture, and raise the country of Vārāṇasī, covering the entire territory, blocking and obstructing those who are not beneficial, and nurturing and raising those who are beneficial, up to blocking and obstructing all evil beings who 39. At that time, the World-Honored One praised, saying: Paragraphs: $ 0 6 12 19 25 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Contemplate Vajrapāṇi Bodhisattva and recite the mantra seven times. 1. Disperse the mudrā to the left of the head, saying the mantra: 2. Oṃ vajra āveśaya svāhā By forming this mudrā and reciting this mantra, 3. one immediately awakens the entire assembly of vajra holy ones. 4. Empower and protect, and all offenses and hindrances are eliminated. 5. All suffering will never attach to the body. 6. One will attain the vajra-firm body. 7. Next, form the second root mudrā to protect the body. 8. Interlock the two hands outside. 9. The two index fingers and two thumbs are straight and erect, then it is formed. 10. Recite the heart mantra of the Buddha's mother. 11. Seal the five places of the body. 12. Namely, the forehead, then the right shoulder, then the left shoulder, then the heart, then the throat. 13. Disperse above the crown, the mantra says: 14. Oṃ kāmarī vimari jñāni svāhā When forming the body protection mudrā, 15. arouse the mind of great compassion. 16. Universally contemplate the six realms and four forms of birth. 17. Wish that all sentient beings don the great vow, the firm vajra armor, and 18. Will quickly attain supreme perfect enlightenment. 19. Next, form the earth boundary stake mudra. 20. Interlock the two hands inside. 21. Erect the two thumbs, two index fingers, and two little fingers. 22. Each pair is joined together. 23. Bend the left index finger like a hook. 24. Three times, pull the thumb. 25. The earth mudra is formed. 26. Recite the mantra once for each pull. The mantra says: 27. Oṃ jñānikāya svāhā By forming this mudra and reciting the mantra to empower the earth boundary, 28. Down to the water's edge, it becomes like the vajra seat. 29. Demons and various obstacles will not cause harm. 30. With little effort, one will quickly attain accomplishment. 31. The practitioner should next visualize in the center of the mandala an eight-petaled great lotus flower. 32. Above it is a lion seat. 33. On the seat is a jeweled pavilion. 34. Hanging with various necklaces, silk banners, and canopies. 35. Rows of jeweled pillars hang with wonderful celestial garments. 36. Fragrant clouds spread everywhere, and various flowers rain down. 37. Play various kinds of music. 38. Precious vases, heavenly delicious food and drink, and maṇi jewels as lamps. 39. If there is no maṇḍala, Paragraphs: $ 0 7 14 19 31 39 #
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Please segment these sentences into coherent paragraphs: 0. There is no way that fire can arise. 1. Who is wise and intelligent? 2. They do not put their food into empty vessels. 3. A man who wants fire burns with a grain of wheat. 4. They always stir the winds and keep them in the air. 5. The wise say that the venomous ones are the ones who are the most powerful. 6. They will not want to see them, and will be thrown away. 7. This is the meaning of the words. 8. These are the fourteenth of the fourteen instructions that master Dombimaruca did not teach to the Vajra Master in the form of a nectar-like vase without analysis. 9. The Jetsun Nāgārjuna said, The guru is the snow-covered one. 10. The instructions for recognizing precious jewels are presented. 11. In the great ocean of darkness within, 12. I have given away my precious jewels. 13. The five copper-like elements are the same as the five copper-like elements. 14. The two teeth will be eaten by the porcupine. 15. With a three-pronged sword. 16. The flesh of the pig is divided into bones and bones. 17. Then he will search for precious jewels. 18. If you find it, wash it with water. 19. Then he will place the banner on his head. 20. It is through supplicating the meaning of desire that it comes about. 21. The stainless jewel is the jewel. 22. It is hidden in the sky. 23. The summit of a mountain is a place of pure wealth, and it is subdued by fire and water. 24. Dont let your wealth be like the leaves of a bird. 25. And he gave the wealth to the king of the great river. 26. The treasure is shown on the surface of a lamp. 27. He placed the treasures in the hands of the aspirants, the treasures in the mirror, the treasures in the woolen pile, and the treasures in the city of the precious gems. 28. They will hide their precious treasures in the kings treasury. 29. I hid my precious jewels in the midst of a blazing fire. 30. The jewel is the treasury of a thief. 31. The treasures of the precious crystal are the treasures of the teachings. 32. Seek the treasure of wealth. 33. These are the methods for recognizing the jewel of wisdom. 34. This is the fifteenth instruction on the severance of the pain of recognizing the wisdom of the true nature of ones own body. 35. This person is like a precious accumulation of merit, a fortunate disciple. 36. Through the infinite instructions, I have purified my mind. 37. The lama did not cut off the bindu, but he was completely disciplined. 38. He gave instructions and instructions to the priest, so that he could cut off his punishment. 39. O Jetsun, great lord, and the assembly of Vajradhara, please forgive me! Paragraphs: $ 0 9 11 20 23 35 #
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Please segment these sentences into coherent paragraphs: 0. But you should listen to the extensive version in this and that scriptural text of the Universal Vehicle. 1. Bodhisattvas should not apply themselves to the profound reality without being skilled in means. 2. Thus, the union of means and wisdom 3. is the correct application of bodhisattvas. 4. This is also stated in the Teaching of Vimalakīrti: 5. “What is the wisdom that is bound because it is not accompanied by means? 6. It is as follows: 7. One conceptualizes emptiness, signlessness, and wishlessness, 8. but does not conceptualize the major and minor marks, the adornment of a buddhafield, and the ripening of sentient beings. This is the wisdom that is bound because it is not accompanied by means. 9. What is the wisdom that is liberated because it is accompanied by means? 10. It is as follows: 11. It is to be intent on the marks and signs, on the adornments of a buddhafield, and on bringing beings to maturity. 12. It is to be familiar with emptiness, signlessness, and wishlessness, and yet not to be discouraged. 13. This is the wisdom that is conjoined with means, and it is liberation. 14. “What is the method that is not conjoined with wisdom and is bondage? 15. It is as follows: 16. to abide in all views, in the afflictions, in the entanglements, in latent tendencies, in attachment, and in aversion; 17. and to not dedicate all roots of virtue to awakening. This is the method that is not conjoined with wisdom, and it is bondage. 18. What is the method that is conjoined with wisdom and is liberation? 19. It is as follows: 20. Since all views, all afflictions, all motivations, all latent impulses, all attachments, and all aversions are abandoned, 21. all roots of virtue are dedicated to enlightenment, and one does not become conceited by that. This is the liberation that is the means embraced by wisdom. 22. All of these that are endowed with means and wisdom are the domain of the bodhisattva. What is the domain of the bodhisattva? 23. It is said in the same text:🔽The domain of the bodhisattva is not the domain of ordinary beings, 24. and it is not the domain of the āryas. 25. the domain of the wisdom of the four truths but not the domain of those who conceptualize the truths at the wrong time,🔽the domain of those who discern individually but not the domain of those who, while discerning individually, take up existence in 26. the domain of those who realize nonarising but not the domain of those who engage in ascertainment, 27. It is the domain of those who engage in the activities of all sentient beings while not engaging in the latent tendencies of afflictions.🔽It is the domain of those who seek all the qualities of emptiness while not engaging in the non-formation of any 28. It is the domain of those who do not fall into complete peace while seeking all the phenomena of śamatha and vipaśyanā. 29. The domain of the one who turns the wheel of Dharma and the domain of the one who displays great nirvana without abandoning the bodhisattva deeds—this is the domain of the bodhisattva. 30. And the Sūtra on Subjugating Demons says: 31. “Divine son, moreover, the bodhisattvas’ application of the highest truth is as follows. 32. It is to apply the knowledge of wisdom to not striving and to apply the knowledge of method to gathering all virtuous dharmas; it is to apply the knowledge of wisdom to selflessness and to apply the knowledge of method to the welfare of sentient bein 33. They apply themselves to the absence of life, the absence of a healer, and the absence of a person, and they apply themselves to bringing all sentient beings to full maturity through the knowledge of means.🔽They apply themselves to the non-acceptance 34. They apply themselves to the indivisibility of all buddhas and the realm of phenomena through the knowledge of wisdom, and they apply themselves to venerating all buddhas through the knowledge of means. 35. They apply their knowledge of wisdom to the fact that all buddhafields are spacelike buddhafields, and they apply their knowledge of means to the purification of the array of the qualities of the buddhafields. 36. They apply their knowledge of wisdom to the fact that all noble beings are distinguished by their uncompoundedness, 37. and they apply their knowledge of means to the service, respect, and honor they show to all noble beings. 38. They apply their knowledge of wisdom to the understanding that the body of the Buddha is uncontaminated, 39. With the knowledge of wisdom, one applies to the individual investigation that all compounded things are unproduced and do not arise. Paragraphs: $ 0 4 9 14 18 22 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The second is the consciousness that arises based on the fundamental consciousness and grasps onto a self. 1. The third is the six kinds of consciousnesses that arise based on the fundamental consciousness. 2. Including these, 3. They are combined and explained as four. 4. The four characteristics are like this. 5. They can also be divided into five. 6. As explained above, 7. The true nature is one. 8. The discriminating nature is two. 9. Within the dependent nature, there are three layers of meanings. 10. They are called the fundamental consciousness, 11. The ālaya consciousness. 12. And the arising consciousness. 13. These are the five. 14. They can also be divided into six. 15. Among the previous five, 16. The discriminated nature is divided into two. 17. Namely, phenomena and delusion. 18. This is the sixth. 19. Moreover, as the sutra says, 20. Starting from the eye consciousness up to the mind consciousness, 21. This is also the six kinds. 22. Gathering the later from the earlier, 23. Apart from these six, 24. There are no other consciousnesses. 25. Therefore, in the Vimalakīrti Sutra it is said, 26. The self, person, and seventh consciousness are ultimately non-existent. 27. Jing is still consciousness. 28. Outside the six sense organs, 29. There is no seventh sense organ. 30. Outside the six sense objects, 31. There are no seventh sense objects. 32. Therefore, outside the six consciousnesses, 33. There is no seventh consciousness. 34. There is still no seventh, 35. How could there be any other consciousnesses? 36. Question: 37. The sutras say, 38. Conceptualization, feeling, and volition, etc. 39. Which consciousnesses are they included in among the six consciousnesses? Paragraphs: $ 0 10 14 19 28 36 #
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Please segment these sentences into coherent paragraphs: 0. The great vajra is the Tathagatas. 1. Their commitment is the taming of difficult to tame sentient beings. 2. Then, immediately after the Blessed One's command, 3. The essence of the vajra taught by the Bhagavat as a means of subduing them is expressed. 4. Then, when they were all definitely seized by him, they cried out in distress and went for refuge to the Bhagavat Vairocana and Vajrapāṇi. 5. Then, the Bhagavat, as if knowing, said this: “As if knowing” means that the Bhagavat, thinking, “In no way will he kill them,” said this. 6. “Vajrapāṇi, give refuge to all these retinues of the three worlds. 7. Do not kill them.” 8. Then, after the Bhagavat’s command, Vajrapāṇi, the king of great wrath, having heard the Bhagavat’s command, 9. All the gods means that having addressed all those gods who are overthrown and so forth, he said this: 10. Go for refuge now and listen to my command! 11. The command will be explained below. 12. When he said this, they said, We go for refuge to the Buddha, Dharma, and Saṅgha together with the seals. 13. The perfect, complete Buddha together with the seal, the Dharma together with the seal, and the Saṅgha together with the seal. 14. If we do not understand your command that you teach, how can we accept it? 15. The phrase the lord of all tathagatas means that he is the one who summons, introduces, binds, and places all tathagatas in the mandala. 16. The phrase the father of all tathagatas means that he is the one from whom all tathagatas are born. 17. The phrase the one who acts in accordance with the word of all tathagatas means that he is the one who acts in accordance with the word of all tathagatas by generating his own family. 18. The phrase the eldest son of all tathagatas means that he is the one who is seated in the Buddha's place. 19. What is that? 20. The Blessed One said, The bodhisattva mahāsattva Samantabhadra. 21. As for taming all sentient beings, it means turning them away from the wrong path and establishing them on the right path, which is the activity of taming all sentient beings. 22. For the sake of that activity of taming all sentient beings, 23. he is empowered as the Great Wrathful King. 24. Why is he empowered as the Great Wrathful King? 25. Therefore, it is said, Among you all... and so forth. 26. For the sake of taming such unruly sentient beings, the empowerment is the emanation. 27. When the Blessed One had said this, they said, So it is! 28. The Blessed One, our lives are at stake means Please protect us from the loss of livelihood.🔽Having made this request, 29. the Blessed One said this in order to proclaim the greatness of Samantabhadra: 30. Oh friends means Oh pure beings. 31. Then, from all those assembled from the three realms and so forth, 32. then means in the meantime. 33. All those assembled from the three realms means assembled from all three realms. 34. Who are they? 35. They are the lords of the three existences. 36. Since they are greatly distressed, they are greatly distressed. 37. The afflicted are those who are oppressed by suffering. 38. With one voice means with one accord. 39. Please protect us all from this suffering of death means Please save us from that. Paragraphs: $ 0 2 4 6 8 12 15 19 21 27 30 #
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Please segment these sentences into coherent paragraphs: 0. in the middle of the night, at dawn, and in the early morning, filling all the worlds in the great trichiliocosm with the seven precious substances, 1. and in this way for one year,🔽or a hundred years, or a thousand years, 2. or a hundred thousand years, 3. Ānanda, what do you think? 4. Would that son of a good family or daughter of a good family generate a lot of merit on that basis?” 5. Ānanda said, 6. “Blessed One, 7. it would be a lot; it would be immeasurable. 8. Sugata, 9. it would be beyond measure. 10. Blessed One, 11. if the mass of merit accumulated in a single day would be immeasurable, 12. what need is there to mention a hundred thousand years?” 13. The Blessed One said, 14. “Ānanda,🔽you should have conviction. 15. You should understand this. 16. If those who are intent on awakening, intent on turning the wheel of Dharma, and intent on liberating sentient beings hear this Dharma teaching,🔽believe it,🔽retain it, 17. uphold it, 18. read it, and master it, 19. then, Ānanda, those sons of enlightened heritage or daughters of enlightened heritage in the vehicle of the bodhisattvas will generate a great mass of merit. 20. What need is there to mention those who practice in accordance with reality? 21. Why is this? 22. Ānanda, those who retain even just a four-line stanza from this Dharma teaching,🔽uphold it, 23. read it, 24. and teach it to others 25. is called generosity. 26. It surpasses all other forms of generosity. 27. It is as follows: 28. This gift of the Dharma 29. is the best of gifts. 30. It is like this: 31. The one who supports the Dharma 32. is the best of supporters. 33. It is like this: 34. The Dharma is the best of cushions. 35. It is like this: 36. The Dharma is the best of possessions. 37. Why is that? 38. Ānanda, 39. the gift of the Dharma Paragraphs: $ 0 3 5 13 21 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. The very nature of taking refuge is to accept the Buddha. 1. This is what is meant by the phrase I will know it through compassion. 2. The result is called omniscience. 3. It is a deed to not be saddened by those who benefit and bring happiness to sentient beings and who work hard. 4. The one who has the qualities of relying on all vehicles for the cause of the arising of the mind is the one who has the qualities of relying on the mind. 5. The characteristics of the division of the gross and subtle are the division of the gross and subtle. 6. The special section on taking refuge is divided into the special section on taking refuge. 7. It is very important to go to this place of refuge. 8. This is a summary of the innumerable qualities. 9. It is very important to go to this place of refuge. 10. This will increase the accumulation of immeasurable qualities. 11. This being is filled with compassion. 12. The great and noble Dharma, without exception, will be victorious. 13. The importance of taking refuge here is shown by working for the welfare of oneself and others. 14. The accomplishment of one's own aims is due to the increase of countless qualities. 15. The immeasurable is known from the immeasurable number of concepts, and from the immeasurable number of times. 16. The increase of good qualities is not measured by conceptual analysis. 17. They are neither numbered nor nonexistent. 18. It is not permanent, nor is it time. 19. Compassion is the fulfillment of the wishes of others. 20. This is because it is the practice of the Mahayana that is the cause of the spread of the Dharma. 21. The Great Vehicle is the Dharma of the great noble ones. 22. The time has come for you to take refuge. 23. The following verses are compiled in order to summarize the divisions of the classes. 24. The essence, the supreme, and the characteristic. 25. There are four types of signs: the signs, the types, the faults, the benefits, and the analogies. 26. This is a summary of the extensive explanation of the existence of reason, the supremacy, the characteristics, the signs, the divisions, the faults, the benefits, and the analogies. 27. These four are the four special features. 28. The division into existence is divided into chapters. 29. For the elements are different, the desires are different, the actions are different, and the results are different. 30. It is said that the reason is the same. 31. Because sentient beings are diverse. 32. The universe is immeasurable. 33. How? 34. This is explained in the Sūtra of the Cow-Crawl. 35. Therefore, the classification of the elements is still to be believed. There are different types of the three vehicles. 36. They also observe the different desires of sentient beings. 37. At first, they will only be interested in certain vehicles. 38. It is not without division. 39. Even if you have already generated desire due to conditions, you will see different kinds of accomplishment. Paragraphs: $ 0 3 7 11 14 19 22 28 35 #
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Please segment these sentences into coherent paragraphs: 0. He is endowed with wisdom. 1. He is wise. 2. They are intelligent. 3. They are patient and disciplined. 4. They enter meditative absorption and isolate the body. 5. The mind is isolated. 6. Such wisdom does not move outward, but moves inward. 7. The one with no objects. 8. The mind that knows the cause. 9. They are happy. 10. It is examined by the analyzer. 11. The mind is completely pure, and the mind is free from distraction and attains the appearance of the path. 12. The wisdom is without obscuration. 13. He accumulated a wealth of merit. 14. The accumulation of wisdom. 15. He gathered a mass of peaceful abodes. 16. He accumulated the accumulations of insight. 17. Generosity is stable. 18. They are adorned with discipline. 19. Wearing the armor of patience. 20. Now I have put on the yāla of diligence. 21. The mind is in meditative concentration. 22. He is endowed with the intellect of great meditation. 23. It is in harmony with love. 24. He is completely compassionate. 25. Those who possess such qualities will generate superknowledge. 26. Up to the essence of the practice, these superknowledges are supreme, and these superknowledges dominate all phenomena. 27. He sees all forms. 28. He heard all the sounds. 29. They are engaged in all activities and remember for countless eons. 30. He is the one who performs all the miracles. 31. I have found the happiness of the exhaustion of defilement. 32. It is the master of all concepts and analysis of all mental thoughts. 33. It is likewise the spontaneous existence of all phenomena. 34. Son of a good family. 35. So, he said. 36. The bodhisattva is not impaired by his awareness and has mastery over all phenomena. 37. Son of a good family. 38. How could it be? 39. It is difficult for a bodhisattva to understand the profound Dharma and to understand it by all the śrāvakas and pratyekabuddhas. Paragraphs: $ 0 4 9 13 17 23 25 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. May the emperor and his parents have much blessings. 1. Suffering their bodies and minds, 2. Cultivating the many good deeds of leaving the household life, 3. Abandoning their emperor and father, 4. Extending the deep joy of the kalpas, 5. Is this not also much loyalty and filial piety? 6. To say that monks are not loyal, 7. I do not believe it. 8. Fu also said: 9. The Hu people of the Western Regions are born from clay, 10. Therefore they serve clay and tiles. 11. This is also a thoughtless statement. 12. The establishment of spiritual images and the copying of revered forms, 13. Use many coatings, 14. Not only clay and tiles. 15. Sometimes carved or cast, 16. Using iron, wood, gold and bronze. 17. Embroidered and depicted, 18. Also in vermilion, silk and plain silk. 19. Do you also say that the men and women of the Western Regions are all born from these things? 20. Moreover, the temples of China take wood as the main material, 21. Do you say that the gentlemen who established the rites are all born from wood? 22. Parents cannot be forgotten, 23. Therefore they are made into ancestral temples. 24. The Buddha cannot be forgotten. 25. Therefore, his form is established. 26. To express the utmost respect. 27. To show reverence as if he were present. 28. What is wrong with admiring the sages and looking up to their virtues? 29. Those who consider goodness to be a fault. 30. Therefore, they also consider evil to be a merit. 31. Fu also said: 32. If emperors have no Buddha, the country will be well-governed and the reign will be long. 33. If they have Buddha, the government will be tyrannical and the reign will be short. 34. This is also a thoughtless statement. 35. It means that the teachings established by the Buddha. 36. All promote the wind of licentiousness and cruelty. 37. The principles established by the bodhisattvas. 38. Exclusively propagate the affairs of Jie and Zhou. 39. In reality, it is not so. Paragraphs: $ 0 8 22 31 #
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Please segment these sentences into coherent paragraphs: 0. They are the ones who are the most important. 1. This is the heroic Heruka. 2. The line of the spring line. 3. He took the form of a yoginess. 4. The cause and the non-cause are perfectly established. 5. The division of body, speech, and mind. 6. There are three doors. 7. This is the way to go and come. 8. This is the body of all beings. 9. The letter a is placed on the navel. 10. He was well known in the country. 11. The letter hūṃ is also present in the heart. 12. The length is two. 13. The letter A is on the neck. 14. This is called the three-fold elimination. 15. On his forehead is the letter ham. 16. The sound and the bindu are not mutually exclusive. 17. The four wheels are divided into four parts. 18. The earth and so forth are great sources, And the blessing is four times greater. 19. In four moments, everything will come to pass. 20. The essence of the four joys and the four yogas. 21. The essence of joy is supreme. 22. The action and the object of action. 23. The form of a vajra mind is the form of a vajra mind. 24. How can this be happy? 25. The leaves are four. 26. They are in the four directions. 27. The four elements are the four channels. 28. It is the vajra of the mind. 29. The same applies to the dakinis, the yakṣas, the yakṣas, and the yakṣas. 30. The roots of the mind that abides in the moment. 31. The four are also there. 32. The five nectar flowers are the same as the five nectar flowers. 33. It is the essence of the offering. 34. The form of the body is the substance. 35. The four offerings are explained as follows. 36. The body is inside the heart. 37. The five nostrils are the five senses. 38. The wheel of body, speech, and mind. 39. The twenty-four are correct. Paragraphs: $ 0 3 6 9 14 17 22 28 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. came with his son to pay respects to the Venerable One and said: 1. This child stayed in the womb for sixty years. 2. Therefore, he was named Difficult to Give Birth. 3. Once, he met a sage. 4. The sage said, This child is extraordinary and will become a Dharma vessel. 5. Now that he has met the Venerable One, he should be allowed to go forth. 6. The Venerable One then shaved his head and gave him the precepts. 7. At the time of the karman, auspicious light illuminated the seat. 8. He also felt thirty-one relics, with seven grains appearing before him. 9. From then on, he diligently practiced without fatigue. 10. Later, the teacher said, 11. The great Dharma eye treasury of the Tathāgata is now entrusted to you. 12. You should protect and remember it. 13. He then spoke a verse, saying: 14. The true principle is originally nameless, but the truth is manifested through names. 15. Having received the true Dharma, it is neither true nor false. 16. After the Venerable One entrusted the Dharma, 17. he immediately entered the samādhi of cessation and attained parinirvāṇa. 18. The assembly used fragrant oil and sandalwood to cremate the true body. 19. Relics were collected and a stūpa was built at Nālandā Temple. 20. It was the Jia Yin year, the thirty-fifth year of Jing Wang's reign, which should be the thirty-third year. 21. The tenth patriarch, Venerable Pārśva, the tenth patriarch, Venerable Pārśva. 22. He was from Central India. 23. His original name was Nanda. 24. Before the Venerable was born, 25. his father dreamed that a white elephant with a jeweled seat on its back, on which was placed a bright pearl, 26. entered through the door, illuminating the four assemblies with its light. 27. After waking, he then gave birth. 28. Later, he met Venerable Upagupta. 29. He served at his side without ever sleeping. 30. It was said that his side never touched the mat. 31. So he was called Venerable Pārśva. 32. At first, he arrived in the country of Vārāṇasī and rested under a tree. 33. He pointed to the ground with his right hand and said to the assembly, 34. When this ground changes to golden color, a sage will enter the assembly. 35. After saying this, it immediately changed to golden color. 36. At that time, there was the son of an elder named Pūrṇa. 37. He stood in front with palms joined. 38. The Venerable asked, 39. Where do you come from? Paragraphs: $ 0 10 16 21 24 32 #
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Please segment these sentences into coherent paragraphs: 0. Light rays from the seed in the heart 1. like iron hooks draw the buddhas, who pervade space, 2. into the mouth and melt into the vajra. 3. The form of the moon in the lotus 4. has the seed syllable hūṃ.🔽The supreme wheel of Akṣobhya 5. is visualized, and all migrating beings 6. are gradually drawn out for their benefit. 7. Stirred by vajra-dhṛk, 8. Akṣobhya as before 9. performs the deeds of a buddha 10. and dissolves into me. 11. Stirred by jina-jij, Vairocana 12. is white, black, and red, with six arms, 13. holding a wheel, sword, jewel, and lotus. 14. He dissolves and is visualized as the moon in the east. 15. Stirred by ratna-dhṛk, Ratnasaṃbhava🔽is yellow, black, and red, with six arms,🔽holding a jewel, wheel, and lotus. 16. Yellow-black and white, with six arms, 17. holding jewel, sword, wheel, and lotus, 18. gather and are imagined in the southern sun. 19. Ārolik imagines Amitābha, 20. red-black and white, with six arms, 21. holding lotus, sword, jewel, and wheel, 22. again gathering and imagined in the western sun. 23. Prajñāḍhari imagines Amoghasiddhi, 24. green-black and white, with six arms, 25. holding sword, wheel, jewel, and lotus, 26. gathering and imagined in the northern sun. 27. First, one’s knowledge consort is embraced,🔽wearing all ornaments and garments, 28. and a crown of various jewels. 29. Like a seat, there is a maṇḍala of light. 30. Mohahrī imagines Locanā, 31. similar to the vajra body, 32. holding wheel, sword, jewel, and lotus, 33. again gathering and imagined in the eastern southeast, in the moon.🔽Dveṣarati imagines Māmakī, 34. similar to the vajra mind, 35. utpala, sword, jewel, and lotus. 36. Gathering, one should imagine them on the moon in the southwest. 37. Raktarati is like Pāṇḍaravāsinī, 38. the speech vajra. 39. Lotus, sword, jewel, and retinue, Paragraphs: $ 0 4 15 27 33 #
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Please segment these sentences into coherent paragraphs: 0. recite “huṃ huṃ” and 1. Having frightened them with “Hi hi!” and having entered the maṇḍala with the dance gait, saying vajra-veśa, 2. one should play the bell and vajra and circumambulate three times. 3. Having looked at the maṇḍala free from inferior and superior faults, 4. one should cast the garland of blue flowers at the heart of the principal deity in order to supplicate. 5. Then, having taken the flower as if the deities are granting permission, one should place it on one’s head. 6. One should make offerings to that great maṇḍala with special offerings.🔽This is for the sake of perfecting 7. the offering of the wheel. 8. As taught by the Victorious One, 9. one should offer incense individually.🔽Candana, and also kuṅkuma, 10. sphaṭika, and kalaloḍha 11. These substances are the great incense 12. offered to Heruka.🔽Kacora and corika, 13. and thirdly jati ghose,🔽these incenses which produce power 14. are always offered to the permanent one.🔽Kunturi, pulaka, and mriga-nabhi, 15. and likewise 16. the incense of all powers 17. is offered to Ratna-vajra. 18. This earth, this very earth,🔽and likewise salija and sihaka, 19. are the incense of the Lord of the World, 20. so incense is offered to the Lord of the World.🔽The two kinds of sandalwood, musk,🔽camphor, and sprikka, 21. are placed on the left side 22. and offered to Amogha-vajra.🔽Bolasadhara, sarisa, 23. and the fragrant oil 24. from saffron flower filaments, 25. is the fragrant oil lamp 26. to be placed in the corners. 27. Having thus assembled the articles for the maṇḍala wheel, 28. on the ground to the east of the maṇḍala, 29. having first made offerings and service, one should recite the Perfection of Wisdom. 30. To the south, one should recite the Ratnaketu Sūtra.🔽To the west, one should recite the Gaṇḍavyūha Sūtra. 31. To the north, one should recite the Candra-pradīpa Sūtra. 32. In the corners and so forth, one should make offerings to the maṇḍala from the four directions with musical instruments. 33. Then, having offered various flowers to the Bhagavān, 34. with the mantras Oṃ vajra puṣpe aḥ hūṃ, 35. one should offer them to the Bhagavān. 36. Oṃ vajra dhūpe aḥ hūṃ 37. is for the incense that arises together. 38. Oṃ vajra dīpam aḥ hūṃ 39. Oṃ vajra gandhe āḥ hūṃ. Paragraphs: $ 0 6 9 18 27 33 #
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Please segment these sentences into coherent paragraphs: 0. On the banks of the river were forests of sword trees. 1. The branches, leaves, flowers, and fruits are all swords. 2. When the sinful person enters the river, 3. he is carried up and down by the waves, turning over and sinking. 4. Iron thorns pierce him inside and out, penetrating through. 5. Pus and blood flow out, and he suffers myriad kinds of pain. 6. Therefore, he is not allowed to die. 7. He emerges from the ash river to the other shore. 8. When he arrives, swords cut and pierce his body, causing it to be destroyed. 9. There are also wolves and jackals 10. that come to bite the sinful person and eat his flesh.🔽He runs up the sword tree, and the sword blades face downward. 11. When he goes down the sword tree, the swords and knives face upward. 12. When he uses his hands, his hands are severed. 13. When he uses his feet, his feet are cut off. 14. Only white bones remain, with sinews and blood vessels connecting them. 15. At that time, on the sword tree, 16. there are iron-beaked crows that peck at his head and eat his brain. 17. The extreme pain causes him to cry out, but he is not allowed to die. 18. He returns to the ash river and is carried up and down by the waves, sinking.🔽Iron thorns pierce him inside and out, causing myriad kinds of extreme pain. 19. The skin and flesh rot and decay, and pus and blood flow out. 20. Only white bones float on the surface. 21. A cold wind blows and they immediately stand up. 22. Dragged by past karma, 23. They suddenly arrive at the Iron Ball Hell without realizing it. 24. The hell guardians drive them to run while holding hot iron balls. 25. Their hands and feet are burned and their entire bodies are on fire. 26. Ten thousand kinds of pain torment them but they are not allowed to die. 27. After suffering for a long time, they leave the Iron Ball Hell. 28. They arrive at the Axe and Hatchet Hell. 29. The hell guardians grab the offenders and throw them onto hot iron, 30. Using hot iron axes and hatchets 31. To chop their hands, feet, ears, nose, and body. 32. They cry out in agony and pain, 33. Yet they are still not allowed to die. After suffering for a long time, they leave the Axe and Hatchet Hell. 34. They arrive at the Wolf and Fox Hell. 35. A pack of wolves and foxes come rushing to bite and gnaw at them. 36. Their flesh falls off, their bones are injured, and pus and blood flow out. 37. They suffer myriad kinds of pain but are not allowed to die. 38. After suffering for a long time, they leave the Wolf and Fox Hell. 39. They arrive at the Sword Tree Hell. Paragraphs: $ 0 7 18 22 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Since the result arises from the forest of obtaining mental isolation, 1. the classification of vehicles has a purpose. 2. The seeds that are in accordance with the latent tendencies are called the afflictions of ignorance, craving, and grasping. 3. Existence and formation are called secondary afflictions. 4. Consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging and death are called afflictions. 5. The utterly abandoned is like poison subdued by a mantra, which does not become poison. 6. It is not just the method of great bliss. 7. Great compassion is the method of wisdom. 8. Thus, they are united. 9. How is that? 10. The great purpose is the purpose of migrating beings. 11. Moreover, since the purpose of the meditative attainment of cessation, the purpose of the meditative attainment of nonperception, the purpose of the form realm, and the purpose of the formless realm are abandoned, 12. the purpose of all perceptions is abandoned. 13. The Bhagavān is so called. 14. Consciousness is the base of infinite consciousness, and so on. 15. The purpose of the formless realm is to cease. 16. In order to demonstrate the purpose of that, 17. it is endowed with the domain of all sentient beings. 18. It is in harmony with the mind. 19. How is that? 20. The mind of all buddhas is able to enter the mind of all sentient beings. 21. The example is not established. 22. The mind of all buddhas has always been present in the mind of all sentient beings, and the mind of those sentient beings and the nature of the mind of all buddhas are the same, so they engage in harmony. 23. It is not a change due to the benefit of others. 24. It is not possible to satisfy the minds of sentient beings. 25. Therefore, it satisfies the minds of all sentient beings. 26. It causes the exhaustion of concepts. 27. Not only that, 28. it delights the mind of all sentient beings. 29. Since there is no conceptual mind, the conclusion is the culmination of accomplishment, which is nonerroneous. 30. It abandons all errors. 31. Thus, the mind is engaged in the truth just as it is. 32. The three truths are the three times, past, future, and present. 33. The mind without doubt is the same continuum. 34. The meaning of all is the performance of the meaning of all, moving and unmoving. 35. The proof of that is: 36. The self of the three qualities. 37. The three qualities of rajas, tamas, and sattva are also taught for the sake of the world. 38. The three truths are taught for the sravakas, who do not have the aggregates. 39. In the Mahayana, Paragraphs: $ 0 5 10 14 19 27 32 35 39 #king the five sense pleasures as the object, wishing to give them to sentient beings, is called the object of dharmas. 28. Taking the Tathāgata as the object is called the signless. 29. Question: 30. The first two are understandable. 31. Since it takes the Tathāgata as the object, it is with a sign. Why is it called signless? 32. Answer: 33. The sūtra itself explains it. 34. Compassion often takes poor sentient beings as the object. The Great Teacher Tathāgata is forever free from poverty and receives the highest bliss. If it takes sentient beings as the object, then it does not take the Buddha as the object, and therefo 35. This distinguishes it from taking sentient beings as the object. 36. The sūtra says the same is true for the Dharma. This distinguishes it from taking the Dharma as the object. 37. Taking the Dharma as the object wishes to give happiness to sentient beings but not to the Buddha, and therefore it does not take the Buddha as the object, and it is also called signless. 38. Because it takes the Buddha and the Dharma of non-arising as the two objects, it is called signless. 39. Question: Paragraphs: $ 0 3 9 13 23 29 32 39 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Samdarśa pradīpa nāma 2. In Tibetan: 3. The Lamp of the Correct View, called 4. Homage to Mañjuśrī, the Lion of Speech! 5. Granting co-emergent wisdom, 6. It abides in the supreme, sublime beings. 7. With unobstructed views that cut through conceptual elaborations, 8. Accomplishment 9. is in accord with all philosophical tenets and one-sided [views]. 10. The view of the natural state is free from extremes.🔽Do not be swayed by any philosophical tenet! 11. The vast view free from extremes 12. Is free from the faults of the four extremes. 13. Since it does not abide in any philosophical tenet, 14. One should have confidence in the correct view. 15. Free from the duality of an object of view and a viewer, 16. The view that is not a view 17. Is the very highest view. 18. Liberated from all views that grasp at entities,🔽Opening the eyes of ignorance, 19. When one looks with the eyes of wisdom, 20. The view of stainless awareness 21. Is called “seeing the stainless.” 22. Free from the duality of seen and seer, 23. The view of unity is without reference point. 24. The supreme view of mahāmudrā 25. Is the quality of realizing suchness. 26. It should be understood to have four characteristics: 27. Stainless awareness🔽Is pure and free of obscuration. 28. It is untainted by the right and left vāyus. 29. The buddhahood of one is amazing! 30. Awareness that abides naked 31. Is not covered by the clothes of characteristics. 32. Self-originated wisdom is very hot.🔽It burns desire, anger, and characteristics like fire. 33. All-knowing awareness is without support. 34. Without entering the cocoon of traces, 35. The form of saṃsāra’s suffering is unnecessary. 36. Sense pleasures are cleared away, liberated in their own place. 37. Unwavering awareness without grasping 38. Removes the handle of clinging to things. 39. Appearance, sound, and grasping are the potential. Paragraphs: $ 0 4 10 18 27 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Monks who are in a dispute should give up the basis of the dispute. 1. Monks who are not in a dispute🔽should not stay🔽in the same temple,🔽in the same monastery, 2. or in the same village🔽with monks who are in a dispute. 3. Do not stay together.🔽Do not go on the same path. 4. Do not go on the same path together.🔽Do not signal. 5. Do not make a signal with your voice. 6. If, by remaining ordinary, you are able to understand the basis of the dispute and to settle it in accordance with the Dharma and the Vinaya, and if you are able to settle it in harmony in order to protect the Teacher’s teachings, 7. then that basis of the dispute is said to be settled by a method of settlement that is pure and in accordance with the Vinaya. 8. The Hundred on Legal Procedures 9. The tenth chapter on legal procedures is completed. The Hundred on Legal Procedures is completed. Paragraphs: $ 0 6 8 #nce of something. 15. It is not the one who has the characteristics of the absence of the mind. 16. Therefore, there is no cause for them. 17. The causes of things that are not causes are also causes. 18. It is established by the absence of cause. 19. And if they say, It is established without a cause, then their vows will be broken. 20. The reason is not the same as the reason, the cause, the cause. 21. Therefore, it is not the case that things exist because they have causes. 22. Here is what I have said. 23. This is because the refutation of causes refutes the effect. 24. The force of the two causes and effects is accepted. 25. Because it is perfect, everything is perfect. 26. It is not spoken, because it is seen. 27. Here, what we say is two things is not the case. 28. Why? 29. Because it is seen. 30. The cause is imputed in dependence on the cause and the effect in dependence on the cause. 31. In this way, since they are mutually dependent, both would be the cause. 32. Even if the cause is a cause, the result is not there. 33. There is no cause for not having it. 34. Similarly, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, all things, 35. Because it is seen. 36. They are impermanent. 37. It is because it is established from the perspective of the mind. 38. It is also a cause of the action. 39. Therefore, it is impermanent, uncaused, and created. Paragraphs: $ 0 2 6 11 16 22 27 34 #
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Please segment these sentences into coherent paragraphs: 0. Draping the right shoulder means that when one has not yet arisen, one is wearing the kasaya. In foreign countries, according to the Vinaya, one should not wear a covering robe or a robe draped over the right shoulder, as doing so constitutes a duṣkṛ 1. Now, draped simply means to bare the right shoulder, and there is no inner garment. 2. And said to the Buddha - the second is expressing one's understanding and realization. 3. The text is divided into two parts: 4. First, correctly expressing one's understanding and realization; 5. Next, praising the Buddha's deep kindness that is difficult to repay. 6. Because understanding is attained through the Buddha, one praises the Buddha's kindness. Moreover, it is precisely because of understanding and realization that one recognizes the Buddha's kindness, so praising the Buddha's deep kindness serves to co 7. The first text is further divided into two parts: 8. First, prose; next, verse. 9. The prose is divided into three parts: 10. Namely, Dharma, analogy, and combination. 11. Following the categories, it is divided into two parts: 12. First, the Dharma explanation briefly expresses understanding and realization; 13. Next, the analogy explanation below extensively expresses understanding and realization. 14. The former is brief and the latter is extensive, for the sake of explaining the meaning. 15. In the first part, there are two points: 16. The first is to recount the past confusion; 17. The second is to discuss the present realization. 18. Recounting the past confusion also has two points: 19. The first is to clarify that because of clinging to the small, one does not seek the great; 20. The second is to clarify that even hearing the great, one still does not seek the great. 21. The reason for only clarifying these two points is that it is a complete confusion regarding the two kinds of teachings, the small and the great. 22. The Buddha's teaching of the small originally intended to make one realize the great, like raising a finger which is originally to point to the moon. Now, following the clinging to the small without seeking the great, guarding the finger and forgetti 23. Second, in the past, one personally heard the great Dharma to make one abandon the small and realize the great, yet one still delighted in the small and did not rejoice in the great, which is also a confusion regarding the great Dharma. 24. From before Vulture Peak, there were only these two illnesses, so they are completely recounted. 25. We are at the head of the monks - for four reasons, we do not seek supreme enlightenment: 26. First, they are at the head of the Sangha, but it is a time of teaching others, not of seeking progress for themselves. 27. Second, their years have already declined means their will and thoughts have weakened and they are no longer able to advance in their own practice. 28. Third, they consider themselves to have attained nirvana means they consider their attainment to be ultimate and do not cultivate causes further. 29. Fourth, they are incapable means they are immersed in the principle of emptiness and are unable to continue practicing. 30. It is like the four rivers joining together and flowing into the ocean, which only a powerful dragon can turn back on its own. 31. The three liberations all flow into the ocean of nirvana, and the śrāvakas with little power cannot escape on their own, so it is said they are incapable. 32. It is also like the Vimalakīrti-nirdeśa-sūtra saying it is like a spoiled seed that cannot produce a sprout. Because they possess these four meanings, they do not seek progress towards enlightenment. 33. The World-Honored One spoke the Dharma for a long time in the past, the second point clarifies that upon hearing the great [Dharma], they did not seek the great. 34. The former are deluded about the small teachings, while the latter are deluded about the Mahayana, because the Buddha first taught the small and later taught the great. 35. In the text, there are three parts: 36. First, it clarifies delighting in the small and not enjoying the great; 37. Second, it explains it; 38. Third, it concludes. 39. Having spoken for a long time means having taught the Mahayana teachings for a long time. Paragraphs: $ 0 3 7 9 11 15 18 25 33 35 #
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Please segment these sentences into coherent paragraphs: 0. This is how the commentary on the meaning should be understood in detail. 1. The commentary on the Sukkasutta is ended. 2. The Cariyasutta🔽In the ninth sutta, the world means the world of beings. 3. They support it means they support it by supporting the practice of good conduct. They establish it means they establish it by setting a limit. They guard it means they guard it by supporting the practice of good conduct and setting a limit. 4. They would not be known means they would not be known by being made an object of respect in the mind.🔽This good conduct would not be found.🔽The word iti in the phrase “mātucchā vā” has the meaning of “and so on.” 5. It includes the words “mātulānī” and “ācariyabhariyā” and “the wives of other respected persons.” Herein, a mother’s sister is a mātucchā. 6. The wife of a maternal uncle is a “maternal aunt.” The wives of those who are in the position of a great uncle, a maternal uncle, an elder brother, etc., are “wives of those in the position of a great uncle.” 7. The meaning of the simile of the goats, etc., is as follows: Just as goats, etc., being devoid of shame and moral dread, 8. not regarding anyone as a mother, transgress all bounds and mate promiscuously, so too this world of men 9. would transgress all bounds and mate promiscuously if there were no such things as the “laws of the gods.” But since these “laws of the gods” 10. protect the world, there is no promiscuity. 11. The commentary on the Cariyā Piṭaka is finished. 12. The commentary on the Vassūpanāyika Sutta 13. In the tenth sutta, “not laid down” means not permitted, not instituted. “In the rains” refers to the rainy season. 14. “In the rains of the year” refers to the winter. “Harming a living being with a single sense” means a living being that is recognized as such in trees, creepers, etc. 15. They will bring about the destruction.🔽They will live in a fixed abode without being diligent. 16. In the month of Āsāḷhī that has gone by, one should enter upon the rains. 17. Here, that which has gone by is the month of Āsāḷhī, therefore, it is called “that has gone by”. 18. The meaning is: after the full-moon day of Āsāḷhī, on the following day of the new moon.🔽Thus, the meaning here should be seen in this way.🔽In the month of Āsāḷhī that has gone by, one should enter upon the rains.🔽Here, that which has gone by is the 19. The meaning is: after the month has passed, after the month has been completed. 20. Thus, the meaning should be seen in this way: after the full-moon day of Āsāḷhī, on the following day of the new moon.🔽The explanation of the Sutta on Entering upon the Rains is finished. 21. The explanation of the section on the performance of duties is finished. 22. 2. Commentary on the Section on Legal Issues 23. In the first of the second section, “he does not waver in the absence of reflection” : the power of reflection is the name for the wisdom of investigation. The power that arises in one who develops the seven factors of enlightenment with energy as th 24. For the development of wholesome states arises strong and firm through the support of energy. And the development of wholesome states that has arisen in this way is strong and is called the seven factors of enlightenment. 25. And this is said: “Herein, what is the power of development? The cultivation, development, 26. making much of, of wholesome states: this is called the power of development. The seven factors of enlightenment are the power of development.” 27. “In the sense of unshakability” : in the sense of being unshaken by opposition. “In the sense of being hard to suppress” : in the sense of being hard to suppress. 28. As to the meaning of not being easily overwhelmed: as to the meaning of not being easily overwhelmed by what is to be abandoned by development.🔽These two powers: these two powers stated in the way already given. 29. This is the foremost: “Monks, this is the foremost of the two powers, that is to say, the power of development” . So the meaning here is that this is the foremost of the two powers that come in.🔽In the second, “dependent on seclusion”: dependent on s 30. Or alternatively, just as the jhāna is called “born of seclusion” because it occurs by means of seclusion, so the enlightenment factor of mindfulness should be regarded as “dependent on seclusion” because it occurs by means of seclusion. 31. And the meaning of “dependent” should be understood in this way as the meaning of “cause” in the case of insight and the path, and as the meaning of “conascence” in the case of fruition. 32. Or alternatively, just as “arising in dependence” is used when there is no distinction between prior and subsequent in the case of dependent origination, so too “dependent” can be used when there is no distinction between prior and subsequent in the 33. “Dependent on the severance of the fetters, on the seclusion of the mind, on the seclusion of the body, and on the state of non-conflict” . 34. The omission of the words “dependent on the fading away of lust” in the passage “he develops the mindfulness factor of complete awakening” and so on is because the factors of complete awakening to be developed are mentioned there. 35. For the factors of complete awakening that are powers are to be realized by one who has developed the factors of complete awakening.🔽And their function is the fading away of lust and the penetration of its object. 36. “As aspiration”: as the aspiration “I will realize Nibbāna.” 37. For although at the moment of insight the consciousness has formations as its object, still, since it sees danger in formations and is inclined to Nibbāna, which is the opposite of formations, it is dependent on the seclusion consisting in the surmou 38. “Some say that it is also dependent on the five kinds of seclusion” . After saying this, he extracts the two kinds of seclusion other than the three kinds of seclusion mentioned above and shows them thus: “They are these” . Herein, firstly, at the mo 39. At the moment of insight he develops it as “peace” dependent on the outlet of tranquillization, it should be said. Because of his bent for that, thinking, “Thus I shall enter upon and dwell in the supreme peace” . That is why he said “according to th Paragraphs: $ 0 2 7 11 12 21 23 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Although mindfulness arises due to the condition of appearances, 1. non-mindfulness of emptiness is not beyond conditions. 2. In the nonconceptual meaning, free from activity, there is nothing to see. 3. How mistaken it is to seek it elsewhere in oneself! 4. KYE HO. The suchness that is difficult to realize, like a vajra, 5. is not understood. With a mind that pursues mere words, 6. it is difficult to encounter the meaning of nonaction. 7. If one understands that the nature of action is not action, 8. the sole transcendent state of the victor transcends objects. 9. The kāya is unchanging, the nature of phenomena, and empty inside. 10. Not dwelling in the body, it is free from action and agent. 11. The path is distorted; the result of the path will not be seen. 12. The mind of the victor is not differentiated in nonarising and nonduality.🔽Great bliss is equipoise in nonmemory. 13. Nonconceptuality abides in the stream of great bliss.🔽Without mental activity, appearances are pure in their own place. 14. The root is like a stainless lotus, the condition is unceasing memory, and pristine consciousness is clear. 15. Abides in all beings as their innate nature. 16. Although it is obscured by the power of seeing the world of others, 17. It is just as it was before, like a lotus flower. 18. The mudrā of the great unchanging is well seen by the power of the strength. 19. Although it is obscured by the turbidity of the apprehended and the apprehender, 20. The root of the unchanging three times is the great nature. 21. Consciousness, the vāyu, the lower door, mantra, and so on 22. Are free from conduct, free from abandoning oneself and others, and free from resting. 23. Not thinking of samsara, not viewing nirvana, 24. The three times and the three existences are included in the body, voice, and mind. 25. Not striving for anything, without the view of adopting and rejecting, 26. Without distinguishing the end and the middle, the path is the straight middle way. 27. If one is free from fabrication, it is the supreme path of the mind. 28. The path of the perfections, such as the stages of entering and traversing, 29. Are set aside as a short path, but are the cause of wandering for a long time. 30. Innate and free from the rivalry of antidotes. 31. In reality, the four bodies and the five pristine consciousnesses. 32. The path of samsara is the assembly of afflictions and so on. 33. Whatever is born as an object is not experienced; the object is seen to be nonexistent. 34. There is no like or dislike in the essence. 35. The nonconceptual dharmakāya is free from the two apprehensions. 36. The uncontrolled senses remain in emptiness. 37. The inexpressible experience is uninterrupted. 38. One should understand by applying it to one’s continuum. 39. The experience of the stainless meaning is mahāmudrā, like the sky. Paragraphs: $ 0 4 8 13 16 21 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. Subhūti, in this way, the bodhisattva mahāsattva who practices the perfection of wisdom 1. increases the perfection of generosity, and so on up to 2. he attains the dhāraṇī gateways. 3. He attains the samādhi gateways. 4. Thus, the result of practicing without attachment to any phenomena is the attainment of the qualities of the bodhisattva, such as the perfections. 5. Subhūti, the bodhisattva mahāsattva practicing the perfection of wisdom 6. should understand all phenomena designated by names and conventional terms in that way. 7. This concludes the teaching on the instruction for diligently engaging in the conventional designation of phenomena by names and conventional terms. 8. Having taught the instruction on such designations, 9. now the instruction on the non-apprehension of sentient beings will be taught. 10. Moreover, when the elder Subhūti first requested the instruction for the diligent ones, 11. he said bodhisattva mahāsattva. 12. Among the assembly, some had doubts, thinking bodhisattva is a real thing. To dispel that, 13. Subhūti, you said, Blessed One, you say 'bodhisattva, bodhisattva.' 14. In response, the Buddha said, Subhūti, what do you think? and so forth. 15. If one grasps at what is called bodhisattva as if it were an entity of sentient beings, 16. if one conceives of it as existing like the self and so on imputed by tīrthikas, then there would be three conceptual thoughts: 17. conceiving of it as form and so on, 18. conceiving of it as a basis or abode, and conceiving of it as an entity that is not included in any of those. 19. In order to dispel those, the Buddha said, Subhūti, what do you think?🔽Is form a bodhisattva? 20. Is something other than form a bodhisattva? 21. Is the bodhisattva in form?🔽Is form in the bodhisattva? 22. Is the bodhisattva in the formless?🔽The five questions are asked: 23. Is the bodhisattva in form? 24. Is the bodhisattva in something other than form? 25. This shows the abandonment of the conceptual thought that form is the bodhisattva or that the bodhisattva is something other than form.🔽Is the bodhisattva in form? 26. Is form in the bodhisattva? 27. This shows the abandonment of the conceptual thought that the bodhisattva is in form or that form is in the bodhisattva. 28. Is the bodhisattva in the formless?🔽This shows the abandonment of the conceptual thought that the bodhisattva is in the formless or that the formless is in the bodhisattva. 29. This teaches the abandonment of the conception of things as entities that are not included in any of those. 30. Moreover, conditioned and unconditioned phenomena are not the bodhisattva. 31. The bodhisattva is not other than those. 32. The bodhisattva does not dwell in those. 33. Those do not dwell in the bodhisattva.🔽They are not included or connected in any of those, nor do they exist elsewhere. 34. This is taught. 35. With regard to that, is form the bodhisattva? 36. Is non-aging and non-death the bodhisattva? 37. This teaches that the bodhisattva is not the entity of conditioned phenomena. 38. Those conditioned phenomena are also not included in the five aggregates, the twelve sense spheres, the eighteen elements, the six elements such as the earth element, or the twelve internal dependent originations. 39. The Blessed One said: Paragraphs: $ 0 5 10 15 22 30 35 39 #
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Please segment these sentences into coherent paragraphs: 0. and went to Hedong to worship the Earth God. 1. The historians recorded it all. 2. According to the Laozi commentary written by the Daoist Cheng Xuanying, it says: 3. The Duke of He Shang was three li south of the city of Shezhou. 4. Compared to the Ganquan River of the Five Blessings, it is several times farther east. 5. Why is it not mentioned in the Book of Han? 6. Moreover, the Duke of He Shang leaped into the void and rode on the clouds, 7. bestowing the book on the emperor, propagating the teachings of the Dao. 8. Compared to the divine light at the suburban sacrifices and the matter of Lady Li, 9. this is a great and glorious event, yet it is discarded and not recorded. 10. There is no such principle. 11. Furthermore, the Duke of He Shang said: 12. After 1,700 years, my commentary on this book will appear. 13. This statement is also false. According to the Book of Zhou, after King Cheng of Zhou conquered the Huaiyi people, 14. he began to establish the well-field system. 15. The king's domain was 1,000 li, with a leather carriage of 10,000 li. 16. The Son of Heaven's carriage of 10,000 li began with King Cheng. 17. Before King Cheng, there was no system of 10,000 li. 18. According to King Cheng's reign, together with Duke Zhou's regency, 19. they had a total of 37 years. 20. Until King Zhuang was destroyed by King Zhao Xiang of Qin. 21. A total of 860 years. 22. From the time of King Zhao of Qin to King Ziying. 23. A total of fifty years. 24. Was destroyed by Xiang Yu. 25. Emperor Gao of the Han Dynasty reigned for twelve years. 26. Emperor Hui reigned for seven years. 27. Empress Dowager Lü reigned for eight years. 28. Emperor Wen reigned for twenty-three years. 29. From King Cheng to the end of Emperor Wen. 30. A total of nine hundred and thirty-two years. 31. According to the Laozi's scriptures. 32. How can the ruler of ten thousand chariots be so light-hearted about the world? 33. It is clear that Laozi should have spoken this scripture. 34. It should be after King Cheng. 35. But the scripture is the basis for the commentary, and the commentary is used to explain the scripture. 36. The scripture has not yet existed. 37. How can the commentary be written first? 38. This is also false, a thousand and seven hundred years later. 39. Moreover, the commentary on the Laozi scriptures by Master Heshang says: Paragraphs: $ 0,2,6,11,13,18,25,31,39 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, they are nonarising and naturally luminous.” 1. Since all phenomena are selfless, one should contemplate their sameness in being nondual and empty. 2. How should one contemplate? 3. Having stabilized the mind observing all phenomena, 4. having eliminated the various distinctions subsumed by the aspects of apprehended object and apprehending subject of those, seeing them as the nature of the appearance of nondual emptiness, free of sin, is the seeing of the nondual wisdom of those. 5. That which is observed is the nature of complete perfection in the manner of nonobservation. 6. The application of that is the correct view. 7. Since its nature is ascertained as nonerroneous, the teaching of that is stated by “all” and so on. 8. “This” refers to the outer and inner objects of observation of the samādhi. 9. “Everything” refers to the individual appearances of the apprehended and the apprehender, which are imagined by the mind. 10. Thus, these two, the apprehended and the apprehender, are the false imagination.🔽The mind itself, which is the false imagination, is the dependent nature. 11. From the dependent nature, which is the false imagination, the imagined nature is taught. 12. The seeing of correct analytical discrimination is, in order, the emptiness of the non-existence of the duality of the imagined nature and the appearance of that non-existent duality in the dependent nature. 13. In order to teach that correct analytical discrimination, 14. he says, “The non-existence of things,” and so on. 15. Mind is consciousness. Apart from that, there are no other apprehended objects or apprehending subjects. 16. The meaning is that consciousness, which is empty of duality, is the ultimate. 17. Having thus ascertained that it is expressed by the mind, 18. by what? 19. By the mind, that is, having been expressed by the mind, it is to be contemplated later. 20. The instruction on ascertaining equality after seeing equality is 21. the verse that begins with “non-arising.” 22. All phenomena are non-arising in the manner of non-duality. 23. If it is asked, “Is that non-arising due to purification by the path?” 24. because that is not so, it is said, “primordially non-arising.” 25. Since the two are always the same, the meaning is that by its very nature it is primordially unborn. 26. The phrase “naturally luminous” explains that its nature is reality, and the phrase “stainless” explains that it is free from the stains of the two kinds of conceptualization. 27. The meaning is that the stains of the two kinds of conceptualization are not firmly rooted, and so they are adventitious. 28. Then, with the subtle recitation of “oṃ cittaprativedham kuruṣvāmī,” first visualize a moon disc. 29. Its reality is that it is the basis of the seeds of the afflictions. 30. Since that mind previously explained as the foundation consciousness is completely exhausted, the transformation of the basis of existence into the foundation of the seeds of uncontaminated phenomena is the uncontaminated realm, the explanation of th 31. That purity itself is the meaning of the moon. 32. Since the accumulations are perfected, the moon-like forms of a and so on, which are white in the manner of a moon or crystal, enter here in order to become a buddha. 33. A ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ. On top of that, recite the subtle mantra oṃ bodhicitta utpādayāmi. 34. Meditate on a second moon maṇḍala. 35. Here also, the qualities of the Buddha enter in the form of the letters ka and so forth in the manner of a reflection.🔽ka kha ga gha ṅa 36. ca cha ja jha ña 37. ṭa ṭha ḍa ḍha ṇa🔽ta tha da dha na 38. pa pha ba bha ma 39. ya ra la va Paragraphs: $ 1 7 10 15 21 28 34 #
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Please segment these sentences into coherent paragraphs: 0. 2. The Vinaya of the Sarvāstivāda School, Fascicle 10 1. Translated by Saṃghabhadra during the Yuanjia years of the Song dynasty 2. Question: As the Buddha said, if a bhikṣu spreads grass or tree leaves in a bhikṣu's dwelling, and when leaving does not put it away himself or have someone else do so, it is a pāyattika offense. 3. Is there a case where one does not put it away oneself or have someone else do so but does not commit an offense?🔽Answer: 4. There is. 5. If one who has originally committed a pārājika offense up to one who has defiled a bhikṣuṇī spreads it in the dwelling, if one does not put it away oneself or have someone else do so, it is a ușṭika offense. 6. If one who has originally committed a pārājika offense up to one who has defiled a bhikṣuṇī goes to a bhikṣu's dwelling, it is also like this. 7. It is also like this for a bhikṣuṇī's dwelling. 8. It is also like this for a non-Buddhist's dwelling. Question: 9. As the Buddha said, if a bhikṣu knows there is already a bhikṣu in a monastery dwelling, and goes there to sit close by to annoy him, it is a pāyattika offense. 10. Is there a case where a bhikṣu sits close by but does not commit an offense?🔽Answer: 11. There is. 12. If one forces a person who has committed a pārājika offense to the point of defiling a bhikṣuṇī, it is a duṣkṛta offense. 13. If one troubles a bhikṣu who is abiding in the precepts with a pārājika offense, etc., it is a duṣkṛta offense.🔽If a non-human who has gone forth troubles a bhikṣu who is abiding in the precepts, it is a duṣkṛta offense. 14. If a bhikṣu who is abiding in the precepts troubles a non-human who has gone forth, etc., it is a duṣkṛta offense. 15. If one troubles a bhikṣu or bhikṣuṇī in a bhikṣu or bhikṣuṇī temple, it is a duṣkṛta offense. 16. Except for the dwelling places of the Tathāgata's disciples, if one troubles in other temples, it is a duṣkṛta offense. 17. If one troubles in a private dwelling, it is a duṣkṛta offense. 18. He asked: 19. As the Buddha has said, if a bhikṣu, out of anger, either drags out of a temple or has someone drag out a bhikṣu, it is a pāyantika offense. 20. Is there a case where one drags out or has someone drag out without committing an offense? 21. He replied: 22. There is. 23. If one drags out a non-human who has become a bhikṣu or defiles a bhikṣuṇī, it is a duṣkṛta offense. 24. If a fully ordained monk pulls out a fully ordained monk who is staying there, it is a duṣkṛta offense. 25. If a fully ordained monk pulls out a monk who is insane, distracted, deaf, blind, or mute, it is a duṣkṛta offense. 26. If a fully ordained monk pulls out that person who is staying there, it is a pāyantika offense.🔽If he pulls out the robes and alms bowl of a bad monk, it is a duṣkṛta offense. 27. If a bhikṣuṇī pulls out a bhikṣu or bhikṣuṇī from the bhikṣuṇī saṅgha, it is a duṣkṛta offense. 28. Except for the vihāras of the Tathāgata's disciples, if he pulls out [a monk] from other vihāras, it is a duṣkṛta offense. 29. If a bhikṣu sprinkles water with insects on grass or cow dung, it is a pāyantika offense. 30. If there are insects in the soil or grass, it is the same. 31. Question: 32. As the Buddha has said, if a bhikṣu sits or lies down on a bed with sharp legs on a high pavilion, it is a pāyantika offense. 33. Is there a bhikṣu who sits on a bed with sharp legs without committing an offense?🔽Answer: 34. There is. 35. If one sits or lies down with a non-human who has gone forth, up to a person who has defiled a bhikkhunī, it is a duṣkṛta offense. 36. If one sits or lies down with a person training in the precepts, it is a pāyantika offense. 37. If [the person] is deaf, blind, or mute, it is a duṣkṛta offense. 38. Can a bhikṣu sit or lie down on a bed with pointed legs without committing an offense? 39. He replied: Paragraphs: $ 0 2 9 18 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The indeterminate is the last. The first two are not the last. 1. “Yathe” means “as follows.” The profitable is of twenty-one kinds, namely, that in the sense-desire, fine-material, and immaterial worlds, and that of the neither-trainable-nor-untrainable class. The unprofitable is of twenty-one kinds too. 2. “As follows”: he gives an example. The profitable is of twenty-one kinds classed as to the sense sphere, and so on. The unprofitable is of twelve kinds. The indeterminate is of four kinds classed as resultant and functional. Of these three, the last, 3. is “that which gives a ripening” , since it gives a ripening. “Not” is a particle. The first pair, namely the profitable and the unprofitable, is “that which gives a ripening” , 4. since it gives a ripening. Herein, the difference should be understood as follows: that which does not give a ripening is only the indeterminate, and that which gives a ripening is only the two of the first pair. 5. “As follows”: the profitable is of twenty-one kinds classed as to the sense sphere, and so on. The unprofitable is of twelve kinds. 6. The indeterminate is of four kinds classed as resultant and functional, and as the immaterial and as Nibbāna. Of these three, 7. the last, namely the indeterminate, is “that which gives a ripening” , since it is not a giver of ripening. 8. The first pair, namely the profitable and the unprofitable, is “that which gives a ripening” , since it is a giver of ripening according as each is its own. “The exposition should be known as follows 9. The rule is: “Samāna” (Pāṇini 1.3.10). The word anudissate is analysed as follows: anu + dis + te. The meaning is: “spoken after.” 10. Since the sixth case is stated in the compound samānaṃ by the rule “chaṭṭhī sambandhe” (Pāṇini 2.3.1), the meaning is: “that which is not mentioned is the same as that which is mentioned.”🔽Since it is obtained by the same number, there is no excess o 11. by way of their nature as wholesome, etc., and by way of their being twofold as giving or not giving results. 12. Since there is no object of the wholesome, etc., which is not included in these, there is no fault of omission. 13. When there is a reason for the non-disturbance of the good, 14. there is no fault of omission or deficiency for one who teaches the true meaning. 15. “Saguṇānām” and so on. When there is a reason, a cause, for the production of one’s own benefit, etc., for the listeners, 16. for one who teaches the true meaning, the way things really are, the characteristic of one’s own conduct, there is no fault of omission or deficiency. 17. because he has the duty of proclaiming them.🔽“When there is a reason, and when there is a cause, 18. when there is a reason for proclaiming his own special qualities, such as the production of benefit for himself, etc., and when there is a cause, such as the request of his listeners,🔽then the one who proclaims the truth, proclaiming his own special 19. saying, “I alone am worthy of gifts in the world,” etc., when there is such an occasion, has no fault of boasting,🔽no fault called boasting. 20. The analysis is: “The special qualities of his own self” or “his own special qualities.” 21. The analysis is: “The meaning that is just so, he proclaims with virtue.”🔽Boasting should be understood 22. as well known in the world with respect. 23. In that, the good people, the best of poets, are the source of the teaching. 24. “Ocitya” and so on. In the world, in the world of beings, what is well-known, well-established, from childhood, from childhood onwards, 25. (ka.) because of knowing according to one's ability, as befits, the state of being taught is called ocitya. In this usage, with respect, with reverence, 26. with enthusiasm, because of the absence of what is to be revered beyond that, for nothing that is not befitting is to be revered by anyone in any way, 27. because of the lack of satisfaction, it should be known as sotūna, the rest. There, in that ocitya, the source of the teaching, the first utterance, 28. which occurs as the means of learning, the good people, the true people, the best of poets, 29. the supreme, the best of poets, the chief of poets, is said to be.🔽Ocitye and so on. In the world, in the world of beings, what is well-known, well-established from childhood, is called ocitya. It should be known by the wise, by the discerning, to be 30. there, in the sphere of ocitya, the source of the teaching, the first utterance, 31. Good people, who are the source of the arising of poetry, are good people, are the best poets.🔽Because of the connection with the word “well-known” here, the word “name” is in the sense of what is well-known.🔽The sentence is: “The source of instructi 32. and “the best of poets.” 33. Having understood the distinction of what is well-known, 34. one should avoid what is lacking in what is well-known; 35. then, having fully developed what is well-known, 36. one should make it have the development of rasa. 37. “Having understood” and so on. One who has understood, has comprehended, the distinction of what is well-known, which is the excellence that has been explained as the delight of the various kinds of poetry,🔽should avoid, should shun, what is called “ 38. one should make it have the development of rasa, which is the sweetness that is called the experience of rasa. 39. “Viññāte” etc. The poet who is endowed with the excellence called “viññātaocityavibhava” by the favour of such poets, Paragraphs: $ 0 5 9 13 17 24 33 39 #
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Please segment these sentences into coherent paragraphs: 0. Two horns support the heavens and the earth, 1. Four feet walk in the sea. 2. The golden spear does not point at the red-browed bandit, 3. Only after seeing the ruler can one display one's merit. The master said: 4. The steamed man takes a sword and leaves, 5. The grass on the grave is lush. 6. The wind from last night blows the silver river, 7. And it has not stopped until now. 8. The master said: 9. Since we parted last year, 10. Today we meet again. I ask the ancient people to use the stick and shout to connect with people. 11. I wonder how the master connects with people? 12. The master said, 13. I don't use any of that. 14. Then it is no different from other places. 15. The master shouted and hit him. 16. I have visited several knowledgeable teachers, 17. Rarely have I seen a great teacher like you. 18. The master said, 19. Later offenses will not be tolerated. 20. The whole assembly received the beating. 21. The master said, 22. Because of your question, brother, 23. The whole assembly has received the favor. 24. The master said, 25. Are there any more questions? 26. Ask quickly. 27. The Dharma assembly is difficult to encounter. 28. Time passes quickly. 29. If you stop breathing for a moment, 30. You will be in the Yellow Springs for myriad eons. 31. Stand for a long time, take care. 32. The master said in the hall, 33. The sound of the bell and the chirping of sparrows, 34. Can accord with the true source. 35. Seeking elsewhere, 36. Spontaneously giving rise to false distinctions. 37. If you believe, it is like using the wind 38. To fan the fire. If you don't believe, 39. Dig a pit on flat ground. Paragraphs: $ 0 3 8 12 16 21 32 #
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Please segment these sentences into coherent paragraphs: 0. The gods made music along the streets, 1. and ghosts and spirits sang praises in offering to the relics. 2. Then the Mallas held the bed and gradually proceeded, 3. entering the eastern city gate and stopping there. 4. After making offerings in all the streets and alleys, 5. they left the city through the northern gate, crossed the Hiraṇyavatī River, 6. and reached the Devakūṭa Monastery, where they told Ānanda, 7. What offerings should we make next? 8. Ānanda replied, 9. I have heard from the Buddha in person 10. that when burying the relics, it should be done according to the funeral rites for a wheel-turning sage king. 11. In life one gains blessings, and after death one ascends to the heavens. 12. The Mallas then entered the city together. 13. After preparing the funeral supplies, 14. they returned to the Heaven-Crown Monastery. 15. They bathed the Buddha's body with pure fragrant hot water. 16. They wrapped the body with new cotton cloth. 17. They then wrapped it with five hundred layers of cotton cloth. 18. They placed the body in a golden coffin, poured fragrant oil into a second large iron coffin, 19. and covered it with a sandalwood wooden coffin. 20. They piled various famous incense on top. 21. The Mallas' great minister named Lu Ji 22. held a large torch and wanted to burn the Buddha's pyre. 23. But the fire would not burn. 24. The other great Mallas then tried to light the pyre in front. 25. But the fire still would not burn. 26. At that time, Aniruddha said to the Mallas, 27. Stop, stop, all of you! 28. It is not something you can do. The fire will not burn. 29. This is the will of the gods. 30. Great Kāśyapa is coming with five hundred disciples 31. from the country of Pāvā, wanting to see the Buddha's body. 32. The gods know his intention and cause the fire not to burn. 33. At that time, Mahākāśyapa. 34. Met a Nirgrantha ascetic in the country of Pāpā. 35. Holding a flower in his hand, he asked, Do you know where my teacher is? 36. He replied, He has been in nirvana for seven days. 37. When Kāśyapa heard this, he was displeased. 38. The five hundred bhikṣus. 39. Rolled around wailing and were unable to control themselves. Paragraphs: $ 0 12 21 33 #
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Please segment these sentences into coherent paragraphs: 0. The king of the gods was called Karitra, and the king of the gods was called Karza. 1. The goddess Karzha dwells in Karzha. 2. The great bell of the protector of the field. 3. The tree of the lotus tree. 4. The goddess of the ear. 5. Harīla has a tree called Arura. 6. There is no sorrow in Oddiyana. 7. The secret goddess is there. 8. His name will be Great Master of the Field. 9. The golden tree of Zalandara. 10. The goddess was there, and the man was there. 11. The name of the householder was Zane. 12. The drop of the Sampuṭa. 13. The name of the place is Viraja. 14. These are the places mentioned in the Vajra Tantra and the Vajra Tantra. 15. The mountain of the ear of the fox is there, And the summit of the mountain is there. 16. There was a goddess called Great Glory. 17. He is the protector of the fields, with the face of a fire. 18. The most excellent is the palm tree. 19. Wherever the goddesses are, there they are. 20. He has shaved his hair to raise the head of a herdsman. 21. In the city of Red, there are trees with leaves. 22. There is a red and yellow goddess. 23. He is the great protector of the land. 24. At Ajatana in the village of Ela. 25. The goddess who lives there is the cowherds ear. 26. The peak of the mountain of Khenchok is the highest mountain in Tibet. 27. The goddess Gokran. 28. The root of the tree is the one who gives the food to the fields. 29. The great place of the great one is the Great Place of the Great One. 30. The goddess Chamana was there. 31. I will take care of the land. 32. The well of the son of a beggar. 33. The goddess rose from her grave. 34. He is a farmer, a man of good fortune. 35. The place where the trees grow is called Bo-ram. 36. The goddess was there, and the goddess was there. 37. The one who has the pot to care for the field will be called Praise. 38. He built a palace for the victorious ones. 39. The goddess was born in the land of the Brahmā. Paragraphs: $ 0 6 14 19 24 31 38 #
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Please segment these sentences into coherent paragraphs: 0. They rely on nothing, do nothing, do not abide in any characteristics, and permanently sever discrimination. 1. Their fundamental nature is pure, they abandon all clinging and recollection, and they are always free from contention regarding all phenomena. 2. They abide in the ultimate reality, free from desires and pure, entering the true dharma realm, and expound it endlessly. 3. They are free from the deluded thoughts of measurable and immeasurable, and transcend all verbal expressions of conditioned and unconditioned, and have thoroughly penetrated the inexpressible and boundless realm. 4. With unobstructed and inexhaustible wisdom and skillful means, they accomplish the ten powers and all virtues, adorning and purifying them, and expound various immeasurable dharmas, all of which are not in contradiction with the true characteristics. 5. In the Dharma realm, the dharmas of the three times are all equal and without difference, ultimately sovereign; 6. Entering the most supreme treasury of all dharmas, the Dharma gates are correctly remembered without confusion, peacefully abiding in all buddha lands of the ten directions without moving; 7. Attaining uninterrupted wisdom, knowing all dharmas ultimately without remainder, exhausting all afflictions, the mind well liberated, wisdom well liberated, abiding in reality, penetrating without obstruction, the mind always in right concentration; 8. In a single thought, all dharmas of the three times and the mental activities of all sentient beings are thoroughly understood, all without obstruction. 9. This is the eighth great Nārāyaṇa banner of the buddhas, the Dharma of heroic valor. 10. Buddha's disciple! 11. All buddhas have the same Dharma body, a body whose realm is immeasurable, a body whose merits are boundless, 12. a body that is inexhaustible in the world, a body unstained by the three realms, a body that manifests according to thoughts, a body that is🔽not 13. The body of true reality, not false, of equal and pure self-nature, the body of no coming, no going, no conditioned activity, and no destruction,🔽The body of the nature of dharmas with one characteristic and no characteristics, the body present in al 14. The body that manifests in various ways and pervades all bodies, the body of skillful means in the wondrous Dharma, the body of the treasury of wisdom illuminating everywhere, the body that manifests the equality of dharmas, 15. The body that pervades the Dharma realm, the body that is eternally pure, neither moving nor discriminating, neither existent nor nonexistent, the body that is not a skillful means, 16. Not a lack of skillful means, not extinguished, not non-extinguished, the body that manifests in various ways according to the beliefs and understandings of all sentient beings to be taught, the body born from the treasure of all merits, 17. The body of true suchness endowed with all the qualities of the buddhas, the body whose inherent nature is tranquil and unobstructed, the body that accomplishes all unobstructed dharmas, 18. The body that pervades all pure Dharma realms, the body that manifests in all worlds 19. body, no objects, no retrogression, permanent liberation, endowed with omniscience, and thoroughly understanding the body, 20. this is the ninth great Nārāyaṇa banner of the buddhas' courageous and strong Dharma. 21. Buddha's disciple! 22. All buddhas equally awaken to the Dharma of all tathāgatas and equally cultivate all bodhisattva practices; 23. if they wish or have wisdom, they are pure and equal, like the great ocean, and all attain fulfillment; 24. their practice and power are supreme, and they never retreat. Abiding in the immeasurable realms of various samādhis, they demonstrate all paths, exhorting good and warning against evil; 25. with the foremost power of wisdom, they expound the Dharma fearlessly. Whatever questions they are asked, they are able to answer well. Their wisdom and Dharma are equal and pure. Their physical, verbal, and mental actions are all unmixed. They abide 26. Abiding in omniscience, expounding immeasurable dharmas, without foundation, without boundaries, with inconceivable spiritual powers and wisdom, incomprehensible to all worlds; 27. With profound wisdom, seeing all dharmas as subtle, vast, immeasurable, and boundless, skillfully penetrating the Dharma gates of the three times, able to illuminate all worlds; 28. With supramundane wisdom, performing innumerable buddha deeds in the world, accomplishing irreversible wisdom and entering the ranks of the buddhas; 29. Although already attaining the inexpressible Dharma beyond words and letters, still able to reveal various teachings; 30. With Samantabhadra's wisdom, gathering all wholesome practices, accomplishing the wondrous wisdom of a single thought, able to fully understand all dharmas, as previously intended, bestowing the Dharma according to the vehicles of all sentient beings 31. All dharmas, all worlds, all sentient beings, and all three times, within the dharma realm, such realms are boundless, and with unobstructed wisdom, one is able to know and see them all. 32. Buddha's disciple! 33. All buddhas, in a single thought, according to those to be taught, appear in the world, abide in the pure land, attain perfect enlightenment, manifest spiritual powers, and awaken the minds, thoughts, and consciousnesses of sentient beings throughout 34. Buddha's disciple! 35. Sentient beings are boundless, worlds are boundless, the dharma realm is boundless, the three times are boundless, and the supreme buddhas are also boundless. They all appear in the midst of this and attain perfect enlightenment, using the wisdom and 36. Buddha's disciple! 37. All buddhas, by the power of spiritual penetrations, manifest the most wonderful body, abiding in the boundless, with great compassion and skillful means, the mind unobstructed, at all times constantly expounding the wonderful Dharma for the sake of 38. This is the tenth great Nārāyaṇa banner courageous and strong Dharma of the buddhas. 39. Buddha's disciple! Paragraphs: $ 0 5 9 10 21 32 34 36 38 #
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Please segment these sentences into coherent paragraphs: 0. Because they attain the immovable samādhi, they attain true knowledge and insight; 1. Because of true knowledge and insight, they become disgusted with saṃsāra; 2. Because they become disgusted with saṃsāra, they attain liberation; 3. Because they attain liberation, they clearly see the Buddha-nature. 4. This is called the knowledge, seeing, and realization of the bodhisattvas, not of the world. 5. Good man! 6. This is called what the world does not know, see, or realize, but which the bodhisattvas know, see, and realize. 7. Kāśyapa said again: 8. How do the bodhisattvas cultivate and uphold pure precepts, without regret or resentment, and clearly see the Buddha-nature? 9. The Buddha said: 10. Good man! 11. The precepts of the world are not called pure. 12. Why is this? 13. Because the precepts of the world are for the sake of existence, their nature is unstable, and they are not ultimate, so they cannot be widely practiced for all sentient beings. 14. For this reason, they are called impure; 15. Because they are impure, there is a mind of regret and resentment; 16. Because of remorse and regret, the mind has no joy;🔽Because there is no joy, there is no delight;🔽Because there is no delight, there is no peace; 17. Because there is no peace, there is no unshakable concentration;🔽Because there is no unshakable concentration, there is no true knowledge and insight; 18. Because there is no true knowledge and insight, there is no disgust; 19. Because there is no disgust, there is no liberation; 20. Because there is no liberation, the Buddha-nature is not seen; 21. Because the Buddha-nature is not seen, one is ultimately unable to attain great parinirvāṇa. 22. This is called the impurity of worldly precepts. 23. Good son! 24. The pure precepts of bodhisattva-mahāsattvas are because precepts are not precepts, not for the sake of existence, ultimately for the sake of concentration, and for the sake of sentient beings. This is called the purity of the bodhisattva precepts. 25. Good son! 26. Although bodhisattva-mahāsattvas do not wish to give rise to a mind of remorse in the pure precepts, a mind of remorse naturally arises. 27. Good man! 28. It is like a person holding a bright mirror, not expecting to see their face, yet the reflection of their face appears. 29. It is also like a farmer planting in good fields, not expecting the sprouts to grow, yet the sprouts grow by themselves. 30. It is also like lighting a lamp, not expecting to dispel the darkness, yet the darkness is dispelled by itself. 31. Good man! 32. Bodhisattva-mahāsattvas upholding the pure precepts and giving rise to a mind of remorse and regret is also like this. 33. Because of the pure precepts, the mind attains joy. 34. Good man! 35. It is like a person with a beautiful face who sees their own face and gives rise to joy; 36. one who upholds the pure precepts is also like this. 37. Good man! 38. A person who breaks the precepts sees the impurity of the precepts and does not give rise to joy. 39. It is like a person with a disfigured body who sees their own face and does not give rise to joy; Paragraphs: $ 0 5 7 9 23 25 33 38 #
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Please segment these sentences into coherent paragraphs: 0. “Those two” refers to the swan and the bull. 1. Nor is it the case that all of them are seen. 2. Not only is it untenable that a universal exists in dependence on the particulars, 3. but it is also unreasonable to understand the Sugata’s negation to be a negation that has the nature of a universal. 4. It is not unreasonable. 5. This fault cannot be averted.🔽What is the fault that cannot be averted? 6. The fault is stated in the line “The universal is not seen without the particulars.”🔽It is not by its own nature. 7. Without the particulars, the universal does not exist by its own nature. 8. Why is it not clear without the particulars? 9. “Because of the clarity, there is no perception of the manifestation of the universal.” 10. Because the manifestation of the universal is not perceived. 11. Since the manifestation of the universal is not perceived, it must be dependent on the manifestation. 12. “But if it is dependent, so what?” 13. “That” refers to the universal. 14. “Therefore” means because the manifestation of the universal is not perceived. 15. “In that case” means in the case of the universal. 16. The universal cannot be established as pervading the manifestations that are illustrated by the universal, because of the function of the convention. 17. The commentary on this is “The universal, etc.” 18. “It is used conventionally” means that the universal is used conventionally after the time of the convention. 19. If the universal is understood by its own nature, 20. Without the manifestation of the individual objects, the universal cannot be apprehended. 21. But if the universal is not apprehended, how can one understand the convention that is not bound to the individual? 22. The response to this is:🔽“The universal is manifested by the individual.” 23. “At that time” means when all the individuals are seen. 24. How is it that the universal is ascertained only when many individuals are seen? 25. Because without them, the universal cannot be ascertained. 26. This is what is being said. 27. If the convention “This is a cow” is accepted, then how can the universal that is ascertained prior to the utterance of the word be understood? 28. If the convention is understood, 29. then prior to the utterance “This is a cow,” the universal that is ascertained is not understood. 30. How is it not understood? 31. The word cattle and so on is used. 32. The universal cattle-ness, thingness, cowness, and so on, exist in the individual. 33. But since these are the same nature as the mere following after, the universal cowness is not indicated as different. 34. Therefore, since cowness is not known as different from other universals, 35. the convention cow would not exist. 36. If it were made with respect to all, the word cow would express the existence of cattle-ness and so on. 37. The object of the convention, cowness, is suspected of being different, 38. so it is said mere cowness. 39. Here, from among the universals cattle-ness and so on, Paragraphs: $ 0 5 8 12 19 22 27 32 37 #
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Please segment these sentences into coherent paragraphs: 0. I pay homage and bow to the one born from the lotus. 1. By this king of praises, 2. having supplicated according to the ritual, 3. desiring to benefit all sentient beings, 4. one should utter these pleasing words: 5. Through the kindness of your feet, 6. I know the unsurpassed wisdom activity. 7. In that way, with the precious empowerment, 8. the protector should empower me. 9. The glorious protector of bliss, 10. to the glorious Dharmavajra, 11. just as the secret truth was taught, 12. the protector should be kind in the same way. 13. The one who is the abode of all suffering, 14. the lord should rescue from the hells. 15. The one who puts an end to all suffering, 16. have compassion for me who is without a protector. 17. Having abandoned your lotus feet, 18. The principal one, not taking refuge in another, 19. The hero of migrators, the great sage, 20. Therefore, the supreme Buddha has granted it. 21. Having heard the supreme ritual of supplication 22. In that way, the compassionate one generates it in the disciple. 23. The guru, the glorious ocean of good qualities, 24. With a face that is full of faith, 25. Out of subsequent compassion, is very pleased.🔽The pledge is then obtained through the supreme secret 26. That is to be killed. 27. The son should kill living beings. 28. He should also speak false words. 29. He should also take what is not given. 30. He should also rely on the wives of others. 31. This is the concise ritual. 32. Through relying on the great seal, 33. This is always to be done. 34. These four pledges 35. Are to be relied upon by you, the good one. 36. Having heard the commitments in this way, 37. the good master, who bestows all powers,🔽endowed with compassion, 38. and possessing the consort, 39. having entered into union with the vajra and lotus, Paragraphs: $ 0 5 9 13 17 21 25 37 #
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Please segment these sentences into coherent paragraphs: 0. Second, from All sentient beings have more indeterminate karmas and fewer determinate karmas, it clarifies the characteristics of turning away from karma; 1. Third, from As the Buddha said, not all karmas definitely bring about results, it clarifies the practice of turning away from karma. 2. The first [part] has four [points]: 3. First, a question; second, an answer; third, a challenge; fourth, a response. 4. In the question, first it clarifies the definite hindrances of good karma, and below Slandering the vaipulya sutras, it clarifies the definite hindrances of evil karma. 5. Raising good to reveal evil, within the good it specifically raises a challenge based on Cunda, because his merit of offering to the Buddha is inexhaustible. 6. First it says, As the Buddha previously told Cunda, 'You have already seen the nature and attained nirvana, etc.,' what is the meaning of this? It raises a general question by restating it. 7. In the chapter on the great assembly's questions before the Buddha, he gave predictions to Cunda, which he now brings up to ask. 8. Below, he extensively cites the holy teachings to show that Cunda's good karma is an obstruction, and the meaning of not attaining Buddhahood. 9. There are six sentences in this: 10. The first sentence cites a sutra to clarify that the practice of giving to the superior field of blessings results in inexhaustible rewards, and the meaning of not attaining Buddhahood. First, it brings up an old sutra, and then it challenges Cunda; 11. The third sentence cites a sutra to clarify that the practice of giving to the heavy field of blessings results in inexhaustible rewards, and the meaning of not attaining Buddhahood; 12. The fourth sentence cites a sutra to clarify that karma can be an obstruction. Without the karma of the three realms, one definitely attains enlightenment. Because there is [karma], one does not attain [enlightenment]; 13. The fifth sentence cites a sutra to clarify that karma definitely obstructs. It cannot be escaped in empty space or the ocean; 14. The sixth sentence cites a sutra to bring up the inferior to illustrate the superior. It brings up Aniruddha to illustrate Cunda. 15. Below, in clarifying that evil karma definitely obstructs, it brings up good to illustrate evil, clarifying that it cannot be exhausted. There is no meaning of seeing the nature and attaining enlightenment. 16. Below is the second part, the Tathagata's response. 17. First, praising the benefits of the question, There are only two people generally raises the point. 18. Next, showing the benefits, attaining immeasurable virtues is the benefit of cultivating goodness; 19. Able to exhaust birth and so forth are the benefits of eliminating hindrances; 20. Reaching the end of demonic enmity and so forth are the benefits of subduing evil; 21. Able to turn the Dharma wheel is the benefit of universally rectifying. 22. One question and two answers lists the two names. Although praising two people, the intention is to show the questioner. 23. Next, clarifying that the Tathagata's power of karma is the deepest, and he is able to respond. 24. Among the ten, the power of karma is deeper than that of other people, not deeper than other powers. 25. Below is the correct answer, which has four parts: 26. First, briefly clarifying that sentient beings do not believe in karma, and the Buddha explains it definitively. 27. Second, below all that is done, briefly clarifying that the essence of karma has definite and indefinite [results], in which, first, it is explained that karma has lightness and heaviness, and below it is explained that these two have definite and in 28. Third, from Or some people say... below, it extensively clarifies sentient beings' disbelief in karma. The Buddha explains the definite [karmic results] for them, establishing the first point. 29. First, it clarifies disbelief. Some people say: 30. Evil karma has no results. Those who do not believe establish their own meaninglessness. 31. If one says... below refutes the existence and establishes non-existence. 32. The sūtra speaks of Kṣemaṅkara, a caṇḍāla who killed countless people. When he was about to die, he saw Śāriputra and deeply gave rise to wholesome thoughts, attaining rebirth in the heavens. 33. Aṅgulimāla was ruined by a heretical teacher, killing many people and taking their fingers as a garland, hoping to attain rebirth in the heavens. He was enlightened by the Buddha and attained the fruit of arhatship.🔽Therefore, he is mentioned now to 34. For this reason... below concludes the refutation of others' existence, establishing one's own meaninglessness. 35. Therefore, it should be known that the Buddha taught that all karmic actions have definite results and indefinite results. 36. I do this in order to eliminate - below, it clarifies that the Buddha, in order to sever the previous wrong views, therefore spoke in the sūtras that all karmic actions have results that are not necessarily obtained. 37. This is the third section. 38. Fourth, Some are heavy below, it extensively clarifies that the essence of karmic actions has definite and indefinite [results], fulfilling the second [point]. 39. Within this, there are four: Paragraphs: $ 0 2 9 16 25 28 38 #
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Please segment these sentences into coherent paragraphs: 0. The Holy Scriptures of the Vinaya, Volume 23🔽In brief, the two boys, the third crossing, 1. the messenger, the field of the Saṅgha,🔽the requisites, the stake, 2. the tree, and the two kinds of bird nests. 3. The Venerable Mahāmaudgalyāyana liberated the sons of the householder Anāthapiṇḍada. 4. In detail, it is as it appears in the Vinaya.🔽A certain householder invited the Buddha and the community of monks for a meal. 5. The Buddha and the community of monks arrived, 6. but one monk remained in the monastery and received the alms. 7. At that time, the sons of the householder Anāthapiṇḍada were playing in the Jeta Grove. 8. The monk saw the thieves stealing the children. 9. Since he had not long studied the spell, he thought, 10. “I will wake them with this spell.” 11. He recited the spell, and the thieves, surrounded by their fourfold army, dropped the children and fled. 12. When the monks heard what had happened, 13. they said, “This monk has committed a defeating offense.”🔽The monk was remorseful, and the Blessed One asked, “Monks, what were you thinking when you freed the children?” 14. “We were thinking of waking them with a spell.” 15. The Blessed One said, 16. “There is no offense in reciting a spell.” 17. A monk who was the basis of support for a group of monks went to another village.🔽Two of his companions each took a robe belonging to their preceptor. 18. When they went to the village, one asked the other, “Did you take a robe belonging to our preceptor?” 19. “You took one, too?” 20. “I did.”🔽“Since we both took one, 21. we have committed a defeating offense.” 22. “I don’t know.” 23. The Blessed One said, 24. “There is no offense for taking a robe, 25. but you should know about the other.”🔽In the country of Kosala, the Saṅgha was distributing robes. 26. A monk who was the basis of support for a group of monks went to another village. A friend of that monk 27. He said to the monk, 28. “Venerable, 29. this is your robe. 30. I took it to the laundry and got it back.” 31. The monk said, “I didn’t tell you to do that.”🔽The monk became remorseful. 32. The Blessed One said, 33. “There is no offense entailing expulsion, 34. but you should not take back what you have not been asked to take. 35. If you do, you become guilty of an offense of wrong conduct.”🔽When the robes were being distributed in the country of Kosala, a monk became ill. His attendant took the monk’s robe to the laundry and then left. The monk died. The attendant did not kno 36. The Blessed One said, 37. “If the monk died before the robe was taken back, 38. the attendant should return the robe to the monastery.” 39. But if he has already taken the vow and then transgresses the rule, Paragraphs: $ 0 3 4 7 13 17 25 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Why is the Dharma taught after the Buddha, 1. and the Sangha after the Dharma, if the order of their origination is different? 2. In order to connect the verses. 3. The Dharma of the Sugata himself, generated by the power of that, is the Sugata’s offspring, 4. the bodhisattvas. The vow of those bodhisattvas is the vow, because it is that which causes them to be bound. 5. In that vow, which is the correct undertaking of the bodhisattva training preceded by the taking of the thought of awakening, 6. he causes entry by means of the benefits of the thought of awakening and so on. 7. But if you think, “Who will accept what you have composed on your own?” 8. It is the words of the scriptures, not beyond the scriptures. 9. But if those who have faith in the scriptures will engage with it, 10. what have you taught? 11. It is a summary, a concise version. 12. But if you think, “Since it is said to be like the scriptures, there is no difference in meaning, so how will others engage with it?” 13. It is said, “What has not occurred before is stated here,” and so on. 14. Here, 15. means “is ascertained.” 16. The composition is the arrangement of beautiful and meaningful words. 17. Therefore means because what has not occurred before is stated and because there is no skill in composition. 18. But if you ask, “For what purpose was it composed?” 19. It is said, “for oneself and others.” 20. One should cultivate the Thought of Enlightenment in one's mind, for oneself 21. means for one's own training. 22. In order to demonstrate just that, he says, I will explain. 23. The virtue is the Thought of Enlightenment. 24. The force of faith is the increase of the power of faith. 25. The word just is stated in order to demonstrate that there is a reliance on others. 26. What is the reason? 27. Those who are equal to me means those who are equal in fortune. 28. Having the intention to express the benefits of the Thought of Enlightenment, which is the cause of the destruction of the vow, he says, The optimum human rebirth, 29. which is the appropriate word. 30. The optimum human rebirth is the human condition that is free from the eight unfavorable transmigrations. 31. The unfavorable transmigrations are these: 32. barbarians, long-lived gods,🔽those with wrong views, those in buddha-less lands, 33. and those with distorted minds. 34. In the darkness of the night, a cloud arises, 35. or it is from that. 36. In the same way, in the darkness of cyclic existence, the womb of the cloud of evil, the flash of wisdom of merit arises for a moment, by the power of the lightning of the Buddha. 37. Because that is so, 38. the weakness of virtue is constant. 39. The power of evil is strong. Paragraphs: $ 0 7 14 18 26 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. lame, and hunchbacked pretas. 1. They were emaciated with hunger, 2. with outstretched arms, 3. and they cried and showed their fearsome faces. 4. and ran in front of the Bodhisattva. 5. Such was the gathering of the demon hordes 6. that they filled a distance of eighty leagues all around. 7. And just as one demon did this, so did all the evil demons in a billion-world universe. 8. This is described in the following: 9. Yakshas, kumbandas, and mahoragas, 10. rakshasas, pretas, and pisacas, 11. all the ugly and terrifying forms in the world 12. were conjured up by magic. 13. There were many yakshas with one head, two heads, three heads, 14. up to a thousand heads, 15. and many with one arm, two arms, three arms,🔽up to a thousand arms. 16. Many have hands but no arms, 17. Some have one leg, two legs, three legs, 18. Up to a thousand legs.🔽Some have blue faces and yellow bodies,🔽Some have yellow faces and blue bodies,🔽Some have white faces and black bodies, 19. Some have black faces and white bodies,🔽Some have one face and many bodies,🔽And some have many faces and one body.🔽Some have the faces of tigers, snakes, and pigs,🔽Of elephants, horses, donkeys, and camels, 20. Of monkeys, lions, and bears.🔽Such are the faces of the troops. 21. There are yakshas with disheveled hair, 22. With sheep heads, bones, and goiters, 23. Their bodies smeared with human blood. 24. Yakshas of such a kind also came there.🔽Their feet were like the feet of antelopes, 25. Their eyes were like the eyes of monkeys, 26. Their tusks were like the tusks of elephants, 27. And their faces were like those of bears. 28. Their bodies were shaped like crocodiles, 29. Their eyes were burning, 30. Their ears were like those of goats, 31. And their faces were like those of bears. 32. Some of them held clubs in their hands,🔽Some held spears, short javelins, and tridents, 33. Some held Mount Meru in their hands, 34. And yakshas of terrifying forms came there. 35. Some held plows and wheels, some had distorted eyes,🔽Some held great mountain peaks in their hands, and some hurled 36. winds, stones, and meteors, 37. And terrifying yakṣas also came there. 38. They sent down a great wind and rain, 39. And lightning flashed in hundreds of thousands of ways. Paragraphs: $ 1 5 9 13 21 24 32 38 #
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Please segment these sentences into coherent paragraphs: 0. And also: 1. The mind, empty of the apprehended form, 2. Is called “Akṣhobhya.” 3. This contradicts your own scriptures. 4. Endowed with the seal of Vajrasattva, 5. Why is it taught in this way? 6. It is taught by the teacher.🔽This is the first teaching of the mind 7. Of the one who is comforted by the Tathāgata. 8. The inner vajra is born with aspects. 9. At its tip, the aspectless is born. 10. Those who say that it abides in the middle, 11. I do not want such a guru.🔽The inner vajra, its tip, 12. The skull, and what falls in between, 13. the various channels, and so on.🔽The various ecstasies are🔽the various chakras, and so on.🔽The various ecstasies are🔽the various cakras, and so on.🔽The various ecstasies are 14. the various channels, and so on.🔽The various ecstasies are 15. the various chakras, and so on.🔽The various ecstasies are 16. the various cakras, and so on.🔽The various ecstasies are🔽the various channels, and so on.🔽The various ecstasies are 17. the various chakras, and so on.🔽The various ecstasies are 18. the various cakras, and so on.🔽The various ecstasies are🔽the various channels, and so on. 19. The various ecstasies are 20. the various chakras, and so on.🔽The various ecstasies are🔽the various cakras, and so on.🔽The various ecstasies are 21. the various channels, and so on.🔽The various ecstasies are🔽the various chakras, and so on.🔽The various ecstasies are 22. the various cakras, and so on.🔽The various ecstasies are🔽the various channels, and so on.🔽The various ecstasies are 23. the various chakras, and so on.🔽The various ecstasies are 24. the various cakras, and so on.🔽The various ecstasies are🔽the various channels, and so on. 25. The various ecstasies are🔽the various chakras, and so on.🔽The various ecstasies are🔽the various cakras, and so on. 26. The various ecstasies are🔽the various channels, and so on.🔽The various ecstasies are 27. the various chakras, and so on.🔽The various ecstasies are🔽the various cakras, and so on.🔽The various ecstasies are 28. the various channels, and so on.🔽The various ecstasies are🔽the various chakras, and so on. 29. The seal of various actions 30. is the nature of the world of evolution. 31. There, the stability of the absence of characteristics 32. is the view of the various worlds. 33. Not dwelling at all 34. is known as the great seal. 35. Because of being stainless, because of being reflexive awareness, 36. it does not arise as various aspects and so on. 37. That wisdom which is effortless 38. is said to be inconceivable. 39. Having thought, if one acts without thought, Paragraphs: $ 0 6 11 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. The arisen from that is the form of the seal. 1. That is the Vajra Dharma Mother. 2. There, Dharma is the Great Vehicle, and she is the right intuition of that. 3. Among the four, she is the queen, and she is the vajra, having obtained power, because she is not empty of the fruit. 4. Therefore, she is the perfection of the vajra. 5. Therefore, since he has attained mastery over karma, he is the Karmamudra. 6. How is he gnosis? 7. He declares, “The yoga, etc. 8. ” Yoga is the activity for the sake of migrating beings. 9. The means for that is the body of the Buddha, etc. 10. The imagination of those is the gnosis of the performance of emanations. 11. Therefore, both are of the nature of gnosis. 12. The play of blazing is Mahesvara, and that is the fruit of generosity. 13. Morality is the supreme ornament of the body. 14. The words that arise from the joy of realization are the exclamations, and that is the song here. 15. Therefore, the patience that is focused on the Dharma 16. is the song. 17. Dance is effort, which is the supreme activity. 18. “Quickly” means that one attains enlightenment quickly by the power of vigor. 19. Incense is the same as all, because of its equal taste. 20. Therefore, it is the perfection of wisdom. 21. Meditation is not soiled by the faults of the desire realm, even though one is born in the desire realm. 22. In the same way, a flower is not soiled by the faults of the mud. 23. Therefore, the perfection of meditation is not a flower. 24. A lamp illuminates all directions. In the same way, by a vow one is born in a buddha-field with a buddha, because of the illumination of the roots of virtue, and one dedicates all roots of virtue to buddhahood. 25. The perfection of means is 26. Moreover, the Buddhas and Bodhisattvas are the door to the immaculate Dharma. 27. It is called means because it removes the bad smell of the instincts of the counteragent, and because it turns the face downward. 28. It is the great means because it is the means for disciplining the highest beings. 29. The highest enlightenment and the welfare of the world are called means. 30. Desire is the wish for the great thought of enlightenment. 31. It is the vajra hook, because it summons the Buddhas. 32. The practice of the deeds for the welfare of others and the practice for one's own enlightenment is the practice of enlightenment. 33. Both of them are the vajra hook, because they cause entry into the stages. 34. The unchangeable thing in the enjoyment and reliance on that desire is the vajra chain, because it is a chain bound by a vajra. 35. With regard to the Dharma, etc., all dharmas are unborn, because they are non-arisen, non-originated, and non-dual. 36. By that very fact, 37. they are primordially peaceful, equal to space. 38. Because they are mere appearances by their very nature. 39. The entry into such words is the vajra bell, Paragraphs: $ 0 5 12 18 26 30 35 #
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Please segment these sentences into coherent paragraphs: 0. If one could make the sick and emaciated free from great fear, 1. If one could make the future free from all evil, 2. If one could make those who fall into hell free from suffering, 3. If it were possible to do so, who would not delight in the world? 4. If one could make the youthful form not change and decay, 5. If one could make the undesirable not be clung to with the mind, 6. If one could make the time of death free from all fear, 7. If it were possible to do so, who would not delight in the world?🔽If one could make ignorance not be thick darkness, 8. If one could make anger not be a strong enemy, 9. If one could make the mind of the five desires not be defiled by evil, 10. If it were possible to do so, who would not delight in the world? 11. If one could make the unwise not dwell together, 12. Just as if it could cause the Dharma of delusion to naturally leave people, 13. Just as if it could cause all deluded people to be without thought, 14. If it were like this, who would not delight in the world? 15. Just as if it could cause the various kinds of evil seeds to not exist, 16. Just as if it could cause all evil to be extinguished and naturally leave people, 17. Just as if it could cause all evil thoughts to be without thought, 18. If it were like this, who would not delight in the world? 19. Just as if evil in the world were the most honored, 20. Just as if after practicing evil it were extinguished and did not arise again, 21. Just as if all evil practices were completely without reality, 22. If it were like this, who would not delight in the world? 23. Just as if the blessings of the gods were always unshakable, 24. Just as if the lifespan of the people in the world could always be preserved, 25. Just as if all places were not subject to change, 26. If it were like this, who would not delight in the world? 27. Just as if all shelters and coverings were not enemies, 28. Just as I wish for the six sense bases to be free from suffering and distress; 29. Just as I wish for the entire world to be free from suffering; 30. If it were possible to do so, who would not delight in the world? 31. Then, as the princes said: 32. Do not worry in advance, if you become the king, when old age arrives and sickness befalls you, when you are about to die, will there be anyone who can take your place and receive this misfortune for you? 33. If there is no one to take your place, how can you not worry? 34. In the world, there are loving fathers and filial sons, whose love penetrates to the bone marrow, but when death is imminent, they cannot take each other's place. 35. If this false body, when suffering arrives, although it may occupy a high position and the six relatives are by its side, it is like setting up a candle for a blind person, of what benefit is it to the one without eyes? 36. I observe all practices, none of which is permanent, all are illusory and not true, with little joy and much suffering. 37. The body does not belong to oneself, the world is empty and unreal, difficult to remain in for a long time. 38. Things born have death, events formed have decay, security has danger, gain has loss. 39. The myriad things are in turmoil, all will return to emptiness. The spirit is formless, agitated and turbid, not clear. Paragraphs: $ 0 7 11 15 19 23 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. It is contradictory because it is established as the opposite of the probandum. 1. That very consciousness is the cognition of blue and so on by the power of ignorance. 2. If you say that the non-dual is established because of being included in the nature of mere consciousness, 3. then, even though that is so, do you imagine that there is another phenomenon, such as reality, etc., that is established as different from that appearance? 4. Or do you not imagine that? 5. If it is the first case, then that which is non-erroneous consciousness does not apprehend another superimposed phenomenon, 6. like the consciousness of someone who is not mistaken about the form of a jewel, etc. 7. This consciousness is non-erroneous, is a reason that is contradictory to the pervasion. 8. It is not unestablished, since it is experienced as the mere presence in oneself of the mind and mental functions free from all conceptual elaborations and free from conceptualization. 9. Nor is it contradictory, since it exists in the concordant class. 10. Nor is it an indefinite reason, since there is a valid cognition that contradicts the reversal of the reason, “because it is not known by nature to apprehend the phenomena of conceptual elaborations.” 11. If one accepts the second position, then it is not possible to refute the appearance of objects, and so one should understand that this mere object, which is the realization of the mere object that is the absence of the phenomena of conceptual elabor 12. Since nonduality or duality itself is like an illusion, it is essenceless. 13. Because there is no valid cognition that establishes this meaning. 14. Thus, the mere generation of the thought, the essence of the perfection of wisdom, which is established by a brief summary of scriptures and reasonings, is not the uncommon path of bodhisattva mahāsattvas. 15. If that is so, then how is it that those who do not have realization of this very dharma are said to be empowered to teach the eight realizations in the Sūtra of a Hundred Thousand Stanzas and so on? 16. The reply is given by way of an example: 17. The passage beginning in this Rose-Apple Land explains this.🔽To the north of here, beyond nine black mountains, 18. is the snow mountain. 19. To the east of that, on the other side of the fragrant forest, 20. is a lake fifty leagues wide and long. 21. The Ganges flows from Lake Manasarovar to the east. 22. The Pakshu flows from the south. 23. The Sindhu flows from the west. 24. The Sita flows from the north. 25. Because of the power of these rivers, the rivers are said to gather directly and indirectly. 26. As many rivers as there are flow into this Rose-Apple Land. 27. The three sides of the ocean, which is indicated by the nearby presence of the rose-apple tree, are two thousand leagues long. 28. The width and depth of each is half a yojana. 29. All of this is taught in one Abhidharma. 30. In other Abhidharmas, other measurements are taught, which are not the same. 31. The arrangement of the receptacle such as Jambudvipa, etc., is very different in the Mahayana sutras. 32. This is the meaning of “here.” 33. Thus, how is it that the other is not contradictory? 34. It is said that because external things are not established, the continents are arranged in the individual appearances of the relative. 35. As they appear individually, they are arranged in that way, so there is no contradiction. 36. The function of the rivers is stated by “Flower-bearing” and so on. 37. The trees are the mango trees, etc., which are endowed with flowers and fruits. 38. The herbs are the trees, etc., which are dried up after their fruits ripen. 39. The groves are the trees which produce only fruits, Paragraphs: $ 0 2 8 12 15 17 25 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. and if a faithful clansman were to give a mere handful to a single monk who is an arahant,🔽then the latter would be the greater of these two gifts’ , 1. and of 84,000,000 garments, and of food of various kinds such as fresh food, cooked food, etc., 2. for seven years and seven months without interruption, 3. the gift given to a single Stream-Enterer is more fruitful than that. More fruitful than that is the gift given to a hundred Stream-Enterers, 4. more fruitful than that is the gift given to a single Once-Returner, more fruitful than that is the gift given to a single Non-Returner, more fruitful than that is the gift given to a single Arahant, more fruitful than that is the gift given to a sin 5. more fruitful than that is the gift given to a Fully Enlightened Buddha, more fruitful than that is the gift given to the Community of Bhikkhus headed by the Buddha, 6. more fruitful than that is the building of a dwelling dedicated to the Community of the four quarters, more fruitful than that is the going for refuge” .🔽This is the meaning of the Velama Sutta, which is given in the way beginning, “Householder, the 7. “Householder, the gift that Velama the householder gave to the Community headed by the Buddha with the Enlightened One’s consent was more fruitful than the gift he gave when he was the king of Kasi. 8. The brahmin gave a great gift, but it is more fruitful to give to one perfected being. ” 9. The Velama Sutta, etc. The word “etc.” should be understood to include the Aggapassaddha Sutta, etc.🔽Ignorance is the failure to know the three objects and their qualities. Confusion about them is doubt, “Is he enlightened or not? ” 10. etc. Wrong knowledge is the misapprehension of their qualities as non-qualities. 11. The word “etc.” should be understood to include disrespect, lack of reverence, etc.🔽It is not very bright, not clear, 12. not pure, is the meaning. It is not very extensive, not sublime.🔽It is blameworthy, with the stain of craving for visible forms, etc. 13. It is limited to the end of the round of rebirths, like the undertaking of training precepts. 14. Therefore it is broken up by the breakup of the aggregates. Hence he said: “Blamelessness is not broken up by death.” 15. and the difference in the refuge-going. Although it is blameless, it is not a desirable fruit either, so he said “fruitless.” Why? 16. Because it has no ripening. For it is not unwholesome. 17. “What is a lay follower?” is a question about the individual’s individual essence. That is why it is said, “What are the characteristics of a lay follower?” “Why?” is a question about the reason. 18. It shows the reason for the occurrence of the term “lay follower” in that individual. Hence he said, 19. “Why is he called a lay follower?” The reason for the occurrence of the term is the reason for the meaning of that . 20. “What is his virtue?” means “What is the virtue of that lay follower? With how much virtue is one called accomplished in virtue?” 21. is the meaning. “What is his livelihood?” means “What is his right livelihood? But that is by avoiding wrong livelihood. 22. So that too should be analyzed.” “What is his failure?” means “What is the failure in his virtue or in his livelihood?” For the following 23. is either a method or a prohibition. “What is his success?” Here too the method is the same. 24. shows that the reason here is only the going for refuge, not any distinction of birth, etc. 25. ‘By paying homage’: by paying homage to the Buddha, Dhamma, and Sangha with the going for refuge and by the performance of duties with respect to them, with the combination of reverence, respect, and esteem. 26. ‘By refraining’: ‘refraining’ is said of the unvirtuous conduct of killing living things, etc.; by refraining from that, by abandoning it, by destroying it, the five abstinences are ‘refraining’ because they are the predominance of abstinence. Theref 27. ‘he becomes one who abstains.’ 28. ‘Wrong livelihood’: not right livelihood, unfitting livelihood, improper livelihood. ‘Having abandoned’: having abandoned it by not doing it. 29. ‘By righteously’: by means of what is proper, by means of what is not improper. By this he rejects any other kind of wrong livelihood. 30. ‘By means of one’s own property’: by means that are not adulterated. By this he rejects the adulterated conduct of body, etc., and he shows that he should live by means of the good conduct of body, etc., 31. He shows the wrong livelihood. Trade in weapons: having made or having had made weapons, or having obtained them in some way, 32. he trades in them. Trade in living beings: trading in human beings. Trade in flesh: having reared deer, pigs, etc., 33. and having made flesh, he trades in it. Trade in intoxicants: having mixed intoxicants or having obtained them, 34. he trades in them. Trade in poisons: having mixed poisons or having obtained them, he trades in them. Herein, trade in weapons 35. is said not to be done because it is a cause of harm to others. Trade in living beings is because it makes one unrighteous. Trade in flesh 36. is because it is a cause of killing. Trade in intoxicants is because it is a cause of heedlessness. 37. Of that virtue: of the virtue characterized by the five abstinences. And of that livelihood: and of the livelihood characterized by the five wrong trades. 38. Disaster: schism and enmity. By which: by which practice. Outcaste: lay devotee outcaste. 39. Malanti upāsakamalaṃ: a stain of the kind found among lay-followers. Paṭikuṭṭho: inferior to a lay-follower. Paragraphs: $ 0 7 9 11 15 18 24 31 37 #
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Please segment these sentences into coherent paragraphs: 0. The Numerical Discourses 1. The Analyses 2. The Chapter on the Arising of Thoughts🔽… Resultant without root-cause … 3. … Resultant mind-element without root-cause … 4. What are the unwholesome thoughts? 5. When, as a result of past unwholesome deeds, eye-consciousness has arisen accompanied by equanimity, and it is aware of a form,🔽or when ear-consciousness has arisen accompanied by equanimity, and it is aware of a sound, 6. or when nose-consciousness has arisen accompanied by equanimity, and it is aware of a smell,🔽or when tongue-consciousness has arisen accompanied by equanimity, and it is aware of a taste, 7. or when body-consciousness has arisen accompanied by pain, and it is aware of a tangible, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is pain, there is one-pointedness of mind, 8. there is the mind faculty, there is the pain faculty, there is the life faculty; 9. Or whatever other incorporeal, causally induced phenomena there are at that time— 10. these are the indeterminate phenomena. 11. What is contact at that time? 12. That which at that time is contact, contacting, being in contact— 13. this is the contact at that time. 14. What is feeling at that time? 15. That which at that time is the painful bodily feeling born of body-contact, the painful bodily sensation, painfulness born of body-contact, painful sensation born of body-contact— 16. this is the feeling at that time. … 17. What is pain at that time?🔽That which at that time is the painful bodily feeling born of body-contact, the painful bodily sensation, painfulness born of body-contact, painful sensation born of body-contact— 18. this is the pain at that time. … 19. What is the pain faculty at that time? 20. Whatever at that time is bodily discomfort, bodily pain, painful bodily feeling arisen from contact with the body, painful bodily feeling due to contact with the body—🔽 21. Whatever at that time is bodily discomfort, bodily suffering, painful bodily feeling born of contact with the body — this at that time is the pain faculty. … 22. At that time, there are four aggregates, two sense-spheres, two elements, 23. three nutriments, three faculties, one contact, … one body-consciousness element, 24. one mind element, one mind-consciousness element, one thing cognizable via the mind, one sphere of mental data, one mind-consciousness, 25. or whatever other incorporeal, causally induced mental qualities there are at that time — these are conditionally originated mental qualities. … 26. What at that time is the aggregate of volitional formations? 27. Contact, volition, one-pointedness of mind, the life faculty; 28. or whatever other incorporeal, causally induced mental properties there are at that time, apart from feeling, apart from perception, and apart from consciousness— 29. this is the volitional formations aggregate at that time … 30. These are the unwholesome thoughts. 31. The five resultants of unwholesome deeds are consciousness. 32. The resultant mind element that is unwholesome 33. What are the indeterminate thoughts? 34. When, as a result of past unwholesome deeds, the resultant mind element has arisen accompanied by equanimity, with a form object …🔽with a sound object … with an odor object … with a taste object … with a tangible object object … 35. with whatever object, at that time there is contact, there is feeling,🔽there is perception, there is intention, there is thought, there is thinking, there is reflection, there is equanimity, there is one-pointedness of mind, 36. there is the mind faculty, there is the equanimity faculty, there is the life faculty; 37. Whatever other incorporeal, causally induced phenomena there are at that time— 38. these phenomena are indeterminate. … 39. At that time there are four components, two media, two elements, Paragraphs: $ 0 4 11 19 22 26 31 33 #
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Please segment these sentences into coherent paragraphs: 0. The rest is like in other parts. 1. The Ten Recitations Vinaya: 2. Taking the leftovers of a tiger commits a minor offense, because the expectation is not cut off; 3. The leftovers of a lion are not an offense. 4. The Sarvâstivāda says: 5. Taking the leftovers of all birds and beasts is a minor offense. 6. Second, clarifying the thought of ownership. 7. If one makes the thought of no ownership and it does not change from beginning to end, there is no offense; 8. If it changes back and forth, one can get the light and heavy offenses. 9. It is extensively like in the chapter on upholding and violating. 10. Third, clarifying the thought of stealing. 11. However, this one gate is not avoided by those with true virtue. 12. But worldly stealing is determined by the mind, not by the right or wrong of the object. 13. Therefore, the Saṃghabhedavastu: 14. The abbot uses the property of the Three Jewels with a good mind, this is stealing pārājika, which is called foolishly committing. 15. The Four Part Vinaya also says: 16. I say this person is foolishly pārājika. 17. Since the principle is difficult to know, I have copied it to show. 18. The Ten Recitations Vinaya has six kinds of stealing mind: 19. Namely, taking by force, taking by flattery, taking by using another's name, taking by butting, taking by borrowing without returning, taking by receiving a deposit, and taking by lending out at interest; 20. Excluding lending out at interest, the rest are all considered grave offenses. 21. The *Mūlasarvâstivāda Vinaya has three kinds of thieving minds: 22. Forcibly taking, taking by soft words, and taking back after giving. The *Saddharma-smṛty-upasthāna-sūtra is the same as the offense of stealing. 23. The *Māṣa-vibhāṣā has four: 24. First, using a flattering mind, a crooked mind, an angry mind, or a frightened mind to take another's things is a thieving mind. 25. The *Dharmaguptaka Vinaya has ten kinds of thieving minds: 26. First, a dark mind. 27. It refers to a deluded mind that is ignorant of the teachings, giving rise to confusion that can be learned, and committing offenses that are considered grave; 28. The *Mūlasarvâstivāda Vinaya case of the monastery head is just such a matter. 29. Second, a crooked mind. 30. It refers to a greedy mind that schemes for profit, using wrong livelihood to expound the Dharma, and hoarding wealth for oneself. 31. Third, a crooked mind is an angry mind. 32. If one has a little resentment and anger, and obtains wealth through pretense, 33. or if one falsely displays a stern and angry appearance, intending to obtain financial gain, and gets the wealth, one commits a grave offense. 34. Fourth, the mind of fear and intimidation. 35. Either by coercion and threats, or by speaking the Dharma out of fear, or with a fearful mind, one takes the wealth. 36. Fifth, one always has the mind of stealing others' things, constantly harboring schemes to take them away. 37. Sixth, the definite taking. 38. The inner mind calculates and the expedient means are already accomplished. If one turns back, one will surely achieve the result. When one moves the object, one commits an offense. 39. Seventh, taking by entrusting things. Paragraphs: $ 1 4 6 10 13 18 21 23 25 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. This is the meaning of the request for the accomplishment of the boon. 1. Having thus taught the offering of the song of reality, 2. now, in order to teach the offering of the song of Dharma, he says extremely, and so on. 3. It is extremely pure because it is free from the stain of the conceptualization of subject and object until the end of time. 4. It is the best of all, because it is superior to the Sravakas, Pratyekabuddhas and Bodhisattvas. 5. The Tathagata is primordially liberated. 6. The Tathagata is primordially liberated because he is always free from all bondage by the nature of the dharmadhatu which is without beginning or end. 7. He is the Tathagata because he knows things as they are, by the nature of the dharmadhatu and by the nature of means. 8. He is the Tathagata because he teaches others in that way. 9. The one called Samantabhadra is the one from whom arises the universal good pleasure of sentient beings, that is, Samantabhadra. 10. The one who is the nature of all things, both animate and inanimate, is the universal self. 11. The one who is the nature of enlightenment is the bodhisattva. 12. The one who is well-accomplished is the one who has made the request. 13. Having thus taught the offering of the song of Dharma, 14. now, in order to teach the offering of the song of commitment, he says the supreme of all, etc.🔽That is the supreme of all and also the great attainment, 15. thus it is the supreme of all, the great attainment. 16. It is the realization of Great Vajradhara, who is the nature of method and wisdom. 17. That is the great lord, and because of his existence, the supreme seal is 18. the great power of the supreme of all. 19. The supreme seal of the great lord is the great seal of glorious Vajrasattva. 20. May I be accomplished by that very [Vajrasattva]. 21. How is that? 22. The great praise of the vajra is the great praise of the vajra of the entity explained as it is. 23. Holding the middle finger of the right hand in the shape of a katvanga at one's heart in the manner of praise is the great praise of the vajra. 24. Thus, the practitioner supplicates the Bhagavān. 25. Having thus taught the praise with the song of the three commitments, 26. now, in order to teach the benefits of just that, 27. he declares, the glorious supreme first, and so on. 28. The glorious supreme first is the Bhagavān Vajrasattva, just as he was explained. 29. His song is 30. the song beginning, Oṃ, because of the characteristic of space, non-arisen, 31. and so on. The practitioner recites the Bhagavān’s perfect qualities. 32. If one sings a song with intense devotion to the meaning of reality, the Dharma, and the commitments, how will that be?🔽In order to explain that, 33. it is said, 34. “that is the supreme of all powers.” 35. “ That” refers to the adept.🔽“ 36. Only” is to be understood as a definitive particle. 37. That alone is the supreme of all powers, which is the nature of the body, speech, and mind of glorious Vajrasattva. 38. The benefit of sentient beings is the display of the body of the Great Lord, the supreme of all powers.🔽Endowed with that Great Lord, one becomes the Great Lord himself. 39. Thus it is said by the Blessed One, Great Vajradhara. Paragraphs: $ 0 3 6 9 13 16 21 25 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Blessed One, I pray! 1. It is wonderful. 2. The Sugata. 3. It is wonderful, supreme. 4. The king said, I have no idea. 5. Śāriputra, replied the king. 6. Moreover, he has attained the highest, complete awakening. 7. All composite things are unconditioned, unestablished, unceasing, eight without a master, six without a nature, and seven without a nature. 8. This is the Dharma taught by the Tathāgata to the eight emptinesses of nature and the nine beliefs of the world. 9. It is wonderful. 10. Why? 11. Śāriputra, replied the king. 12. These are the three topics. 13. It is without characteristics, without characteristics, without activity, without activity, without effort, without coming, without going, without going, without going, without going, without going, without going, without going, without going, withou 14. It is not created, it is not fabricated, it is not fabricated, it is not fabricated, it is not fabricated, it is not fabricated, it is not fabricated, it is not beyond, it is not included, it is not included, it is not included, it is not included, i 15. There is no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, no other, n 16. There is no non-delusion, no delusion, no web of delusion, no suchness, no valid cognition, no investigation, no investigation, no investigation, no investigation, no investigation, no investigation, no investigation, no investigation, no investigati 17. There is no object of thought, no cause, no movement, no non-sounding, no harsh words, no mindfulness, no destruction of mindfulness, no thought, no thought, no thought, no thought, no thought, no thought, no thought, no thought, no thought, no thoug 18. They are without mind, without mind, without mind, without mind, without liberation, without liberation, without lying, without false doctrine. 19. It is not deceptive, it is not deceptive, it is not deceptive, it is not deceptive, it is not named, it is not marked, it is not conventional, it is not conventional. 20. There is no designation, no designation, no end, no end, no conducive, no path, no result of the path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no path, no 21. There is no escape, no confusion, no escape, no conception. 22. They are free from conceptualization, from nonconceptualization, from nonconceptualization, from nonconceptualization, from nonmixtures, from nonconceptualization, from nonconceptualization. 23. It is not grasped, it is not grasped, it is not acquired, it is not acquired, it is not acquired, it is the removal of truth, it is the removal of desire, it is the removal of hatred, it is the removal of ignorance, it is the removal of the removal o 24. It is not true, it is not false, it is not permanent, it is not impermanent, it is not clear, it is not not not clear, it is not visible, it is not dark. 25. They are not self-existing, they are not intrinsically existent, they are not intrinsically active, they are empty of intrinsic existence, they are not liberated, they are not thought about, and they are not death. 26. The ultimate. 27. It destroys the forces of the devil, destroys the afflictions, destroys the aggregates, destroys the elements, destroys the sense sources, destroys the notions of the aggregates, destroys the notions of the elements, destroys the notions of the aggre 28. It destroys the notion of a sense source, destroys the notion of a self, destroys the notion of a being, destroys the notion of a life, destroys the notion of a person, destroys the notion of a self, destroys the notion of a being, destroys the notio 29. It destroys concepts of existence, destroys concepts of things, destroys wrong views, destroys wrong actions. 30. Śāriputra, replied the king. 31. It destroys all things that are held. 32. Śāriputra, replied the king. 33. Even the conception of the unholy as the Dharma is destroyed and destroyed. 34. Śāriputra, replied the king. 35. Is it true? 36. It is not the holy person who is attached to something other than that. 37. Those who misrepresent the Tathāgatas teachings will also be destroyed. 38. Why? 39. Śāriputra, replied the king. Paragraphs: $ 0 4 7 9 12 26 30 35 #
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Please segment these sentences into coherent paragraphs: 0. The meaning of what the Buddha has said is that since I and mine are ultimately non-existent, sentient beings give rise to afflictions due to the causes and conditions of delusion and inversion; 1. due to the causes and conditions of afflictions, there is karma; 2. due to the causes and conditions of karma, one comes and goes in the cycle of birth and death - all of this is empty in the end. 3. Why is this so? 4. Because of the non-existence of I, the notion of mine is false and deceptive; 5. because the notion of mine is false and deceptive, all the remaining causes and conditions and the corresponding dharmas are also false and deceptive. 6. If one uses the true wisdom of prajñā-pāramitā to contemplate the five aggregates as impermanent, suffering, empty, and without self, apart from their own characteristics, empty of their own characteristics, and ultimately unborn from the beginning, 7. then at that time, the mind of I and mine will be extinguished; 8. just as when the sun rises, all darkness is dispelled. 9. Because the mind of I and mine is extinguished, the remaining afflictions are extinguished; 10. because the remaining afflictions are extinguished, the causes and conditions of karma are also extinguished; 11. because the causes and conditions of karma are extinguished, coming and going in the cycle of birth and death is severed, and this is called purity. 12. Although the characteristics of all dharmas are empty, it is also due to such causes and conditions that there is purity and defilement. 13. At that time, Subhūti contemplated and considered the Buddha's words, and then said to the Buddha, 14. World-Honored One! 15. If a bodhisattva practices in this way, he is truly not practicing form and all dharmas. 16. Why is this? 17. This bodhisattva does not attain this dharma, whether it is practice, the place of practice, or the practitioner. 18. World-Honored One! 19. If a bodhisattva can practice like this, no one in the world of humans, gods, or demons will be able to subdue him means that worldly people all cling to false names, while the practitioner practices the true Dharma, and therefore cannot be subdued. 20. Worldly people cling to all false inversions and false fruits and rewards. This bodhisattva does not even cling to the ultimate emptiness, let alone other dharmas! 21. In this way, how can he be subdued? 22. Gods, humans, and asuras in the world means that among these three good destinies there are wise people. 23. Therefore it is said that he cannot be subdued. 24. Moreover, no śrāvaka or pratyekabuddha can reach him means that the above three good destinies are based on people who have not yet attained the Way; 25. Here it is said that those who have attained the Way cannot reach him. 26. The reason why it is said that they cannot reach him is as follows: The bodhisattva who has entered the stage of the Dharma cannot be disturbed by any demon or those controlled by demons. 27. This bodhisattva always practices with a mind that accords with sarvajña, and thus approaches anuttara-samyak-saṃbodhi. 28. Why is this so? 29. Because he is not attached to any dharmas and always accumulates all the dharmas that assist the path. 30. The Buddha approves his words and praises him. 31. The Buddha wishes to use this kind of wisdom to explain it to others, so he first praises the bodhisattva's own benefit; 32. Now, for the benefit of others, he distinguishes the rewards of blessings and virtues, so he asks Subhūti: 33. What do you think? 34. The sentient beings in Jambudvīpa all attain human bodies, as extensively explained in the sūtra. 35. Up to the mind that accords with sarvajña, surpassing all fields of blessings. 36. Herein, the causes and conditions are explained: 37. If a bodhisattva can practice prajñā-pāramitā himself and also teach and transform others, this person can reach the limit of all fields of blessings. 38. The fields of blessings refer to those from the stream-enterer up to the Buddha. 39. This bodhisattva is able to practice the prajñāpāramitā as it is taught, and thus attain buddhahood. Paragraphs: $ 0 3 6 13 19 24 28 31 36 #
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Please segment these sentences into coherent paragraphs: 0. He said, I have come here and have bound him with a fine stone. 1. I have done peaceful deeds, and I have put my fingers in my hands. 2. The union of the mantra and the mudrā. 3. The outer and inner sacred offerings are secret. 4. He is rich in blessings, mantras, and seal marks. 5. The unparalleled Mi-yo and so forth. 6. I will be delighted to receive your praise. 7. Then he made a long prayer. 8. The subtle drop of the mantra, the same mandala, 9. The mandala of the signs is stabilized. 10. It is the cause of the happiness of the ordinary shadow. 11. The substance of the precious vase. 12. The mantra mantra is a garland of flowers. 13. Food, drink, and mudrā are the assembly of nectar. 14. The path is made pleasant by the pleasures of the guests. 15. The rest of the feast offering and the other sacrifices. 16. He performed the ritual of offering and praise. 17. They gathered it in their own place. 18. It is free from all signs. 19. The same is to be found in the sky. 20. It does not exist, nor does it not. 21. The sky is not visible. 22. The perfection of wisdom. 23. The Buddha accomplished enlightenment. 24. The king of the gods, the king of the gods, is the king of the gods. 25. He made offerings to Padma and Ganga. 26. They gathered and held it with their attachment. 27. I will practice the ritual of the life-force. 28. The first stage of the ground-based meditative stabilization. 29. Meditate until you are adorned with a garland. 30. The inner mandala is in the shape of a mandala. 31. The nine-part planets are surrounded by lotuses. 32. The skull cup is beautiful and beautiful. 33. The name is the seat of the various lotuses. 34. Outside, in the charnel ground, and around the source, there are four nights. 35. The five aspects of enlightenment are the five aspects of enlightenment. 36. The protector generates the courage of the cause. 37. His body is of a color that extends from the ornament. 38. By the complete blessing, they will be purified. 39. Since it is not produced by the self-luminosity of awareness, Paragraphs: $ 0 3 8 13 18 23 28 35 #
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Please segment these sentences into coherent paragraphs: 0. For example, a skilled fisherman or the apprentice of a fisherman might set a trap in a river, 1. It is like this: 2. In order to catch many fish, in order to destroy them, and in order to make them suffer in an improper way, a fish trap is set in a river. 3. If a monk, with a thought of stealing, steals the fish trap, 4. he should be assessed according to the value of the fish trap. If the value is high, he becomes guilty of a serious offense. 5. If the value is low, he becomes guilty of a minor offense. 6. If, with the intention of doing harm, he thinks, “May it not be his! 7. May it not be mine!” 8. and he burns it, breaks it, or destroys it, he becomes guilty of a serious offense. 9. If, with a compassionate thought, he thinks, “It is not right that these living beings should be deprived of life,”🔽and he sets them free, he becomes guilty of a minor offense. 10. If a monk thinks, “It is not right that this sentient being should generate much demerit on this basis,” and he burns it, or breaks it, or destroys it, he commits an offense of wrong conduct. 11. If a monk steals a fish caught in a fish-net, 12. he should be made to pay the value of the fish. 13. If the value of the object is complete, there is a pārājika offense. 14. If the value of the object is incomplete, there is a serious offense. 15. If he gives it away with the thought of making it suffer, and he thinks, “May it not be mine,” he commits a serious offense.🔽If he gives it away with the thought of compassion, thinking, “It is not right that this sentient being should be deprived of 16. If he gives it away with the thought of compassion, thinking, “It is not right that this sentient being should be deprived of life,” he commits an offense of wrong conduct. 17. If one gives it away thinking, “It is not right that this sentient being should generate much demerit,” then there is an offense of wrong conduct. 18. The synopsis is: On dry land, human water and 19. also animal water,🔽and in the ocean, human water and 20. also animal water. 21. Thus, when a great many merchants set out on a desert path carrying goods, and there is little water and it is expensive,🔽they collect water in various vessels, 22. such as clay pots, leather bags, gourds, and water skins. 23. And they set aside a measure of water for humans, saying, “This much is for humans.”🔽And they set aside a measure of water for animals, saying, “This much is for animals.” 24. If a fully ordained monk appropriates a human’s share of water with a thieving mind, then at that time the value of the human’s share of water is to be assessed. If the object is complete, he commits a pārājika offense. 25. If the object is incomplete, he commits a serious offense. 26. If he appropriates an animal’s share of water, 27. then at that time the value of the animal’s share of water is to be assessed. If the object is complete, he commits a serious offense. 28. If the object is incomplete, he commits an offense of wrong conduct.🔽In this way, many merchants of Jambudvīpa who are seeking wealth board ships and enter the great ocean. 29. Since the great ocean has only the taste of salt, they fill various vessels with water from the ocean. 30. He has filled the water pots, the water basins, the water jars, and the water buckets. 31. He has measured out the water, saying, ‘This much is for humans, 32. and this much is for animals.’ 33. If a monk, with the intention to steal, appropriates the water that is for humans, he should calculate the value of that water for humans. If the value is more than five māsakas, he commits a pārājika offense. If the value is less than five māsakas, 34. If he appropriates the water that is for animals, 35. he should calculate the value of that water for animals. If the value is more than five māsakas, he commits a serious offense. 36. If the value is less than five māsakas, he commits an offense of wrong conduct. 37. Stealing, slow steps, and likewise, taking steps, from the dwelling to the courtyard, and so on. 38. These are the correct divisions. 39. Thus, when the preceptor and master who have entered the path of the journey entrust their Dharma robes to the hands of their attendants and disciples, Paragraphs: $ 1 11 18 21 28 37 39 #
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Please segment these sentences into coherent paragraphs: 0. and the city is also delightful with that. “Having abandoned” means having given up such a delightful city. 1. Thus the Great Being thought: “Perhaps he will wish to go, remembering the taste of the enjoyment he has experienced before.” 2. First he tempted him with food, then with lust, then with a bed, then with dancing, singing and music, 3. and finally with a park and a city. Having tempted him with these things, he said, “Come, Great King, I will take you 4. and establish you in Bārāṇasī, and afterwards I will go to my own kingdom. If you do not get the kingship of Bārāṇasī, 5. I will give you half the kingdom. What have you to do with living in the forest? Do as I say.” 6. Having heard his words, he was eager to go, thinking, “Sutasoma is my benefactor and compassionate. 7. First he established me in what is good, and now he says, ‘I will establish you in your former glory.’ 8. He will be able to establish me. It is right that I should go with him. What have I to do with living in the forest?” 9. “Friend Sutasoma, there is no better thing than association with good friends, 10. and no worse thing than association with bad friends.”🔽“Just as the moon in the dark fortnight 11. wanes day by day, 12. so does the company of the wicked.🔽“Having come to the cook, 13. the lowliest of men,🔽I have done a wicked deed, 14. by which I go to a bad destination. 15. “Just as the moon in the bright fortnight🔽waxes day by day, 16. so does the company of the virtuous. 17. “Having come to you, Sutasoma, understand,🔽I will do a good deed, 18. by which I go to a good destination.”🔽“Just as water on a lotus leaf 19. does not cling, does not remain long,🔽so does the company of the wicked, 20. like water on a lotus leaf that does not cling. 21. “As water, Lord of men, that falls upon a rock, Remains long, best of men, hero among men, 22. So is the gathering of the good, it remains long, like the water on the rock. 23. “The gathering of the good is not destroyed, it remains as it is as long as it lasts; 24. But the gathering of the bad quickly perishes, therefore the Dhamma of the good is far from the bad.” 25. Herein, day by day is the meaning of day by day. Not to be traversed is the meaning of not to be traversed. Rock is the ocean. 26. Hero among men is the meaning of best of men. Like the water on the rock is the meaning of like the water that falls upon a rock. 27. Not to be destroyed is the meaning of not to be destroyed. As long as it lasts is the meaning of as long as it lasts. As long as life lasts, 28. it remains as it is, the friendship with the good does not grow old.🔽Thus Porisāda spoke the Great Being’s praise in seven stanzas. The Great Being also spoke Porisāda’s 29. praise in seven stanzas. 30. and taking them with him, he went to his own frontier village. The inhabitants of the frontier village, 31. seeing the Great Being, went to the city and told the ministers. The ministers, taking the army, went and surrounded (the Great Being). 32. The Great Being, with that surrounding force, went to the kingship of Bārāṇasī. On the way the inhabitants of the provinces, 33. giving the Bodhisatta a letter, followed (him), and there was a great following, and with them he reached Bārāṇasī. 34. At that time the son of Porisātha was king, and the general was Kāḷahatthika. The citizens told the king 35. – “Great king, it seems Sutasoma, having subdued Porisātha, is coming here with him, we will not allow him to enter the city” – and quickly closing the city gates, they stood there with weapons in their hands. The Great Being,🔽knowing that the gates 36. and with a few ministers 37. and said, “I am King Sutasoma; open the gates.” The men went and told the king. 38. He said, “Open the gates quickly,” and had them opened. The Great Being entered the city. The king and the black elephant🔽went out to meet him and took him up to the palace. 39. He sat down on the royal couch and summoned the chief queen of Porisāda and the other queens. Then he said to the black elephant, Paragraphs: $ 0 6 9 12 15 18 25 28 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. He is always extremely virtuous, because he is virtuous and supremely virtuous. 1. Everything, etc. 2. Since he is known as the essence of everything in the realm of the Dharma, he abides in that. Therefore, he is everything. 3. Supreme bliss is taught by the supreme, undefiled bliss. 4. By the realization of bliss, it is killed. 5. This is the realization of that very unsurpassed bliss. 6. By whom it is not known, he is asleep. 7. Having explained this, which was taught by the words “Brahma” and so forth, he further states: 8. The body, and so forth. 9. That very god arises from the body, that is the meaning of “that very.” 10. That is ha-saṃbhava, which means “arisen from the body.” 11. The ha of the former word is elided, and the saṃ of the latter is elided, so it is “arisen from the body, the god.” 12. Since it is taught that this is easy to attain, it is “easy to attain because it arises from the body.” 13. The Buddha is tatra, which means “in the Buddha.” 14. The all refers to the qualities of Īśvara and so on. 15. It is said: 16. Īśvara, good form, glory, wealth, wisdom, and perfect effort, these six are said to be destroyed. 17. The word destroyed is to be supplied. 18. Having taught the ultimate truth, 19. he again taught the conventional truth in order to quickly complete the accumulations, saying: 20. Mother, and so on. 21. The words mother and so on teach mere wisdom, not necessarily external activities. 22. This is the summarized meaning. 23. The world refers to the noble world. 24. Not otherwise, because of the absence of a conceptual mind. 25. The various refers to the various objects of knowledge.🔽 The washerwoman and so forth are the teachings. 26. The washing and so forth are the explanations. 27. The sentient beings are the consciousnesses. 28. The qualities are the supreme bliss. 29. The moving is the swift engagement with the objects of knowledge. 30. The recitation is the recitation of the essence and mantra that arise from the pride of Hevajra. 31. This is the extremely concise explanation. 32. The footprint is the line of the footprint in dust, mud, ashes, and so forth. The maṇḍala is the extremely concise explanation. 33. The word trampled means that it is a vajra-support, not separated from the trampling by Hevajra. 34. The verbal root of the word bed is 35. an-da. If the prefix an is added in the middle, it becomes maṇḍala. This is the intended meaning. 36. The two, the extended and the contracted, are both mudrās, made by Hevajra. This is the extremely condensed meaning. 37. The meaning of whatever is thought and so forth is that whatever is thought by the pride of Hevajra is called meditation. 38. The word because is established from the verbal root of the word thought as meditation. This is the intended meaning. 39. It is the actualization of that which is said to be the characteristic of bliss, the great liberation, the ultimate. Paragraphs: $ 0 7 15 18 20 25 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Who is the one acting as if entering the room?🔽Who is the one dreaming? 1. Who is the one speaking of the dream? 2. Who is the one not understanding the dream? 3. Who is the true one entering the room? 4. Tsk! He also has quite a few leaks. 5. Moreover, 6. I have carefully read your letter several times. 7. It shows that you have the determination of iron and stone, and the resolute will, and are unwilling to be casual. 8. But just stick to this cliff, 9. And on the thirtieth day of the twelfth month, 10. You will be able to contend with the old man of the Yan family. 11. Don't even mention opening the eye on the forehead, 12. Grasping the vajra-king's precious sword, 13. And sitting on the crown of Vairocana's head. 14. Zonggao has said to fellow practitioners outside the monastery, 15. Nowadays, those who study the Way 16. only seek quick results. 17. They do not know that they are mistaken. 18. They think that 19. without affairs and conditions, 20. sitting quietly and investigating 21. is wasting time, and it is better to read a few scrolls of sutras,🔽recite the Buddha's name a few times, 22. bow to the Buddha many times, 23. and repent of the offenses they have committed in their entire lives. 24. They want to avoid the iron rod in the hands of Lord Yan. 25. This is what fools do. 26. Now, those in the Daoist school 27. completely use their deluded thoughts. 28. They think of the essence of the sun and the dew of the moon. 29. They swallow mist and ingest qi. 30. They are still able to remain in the world and preserve their form. 31. They are not oppressed by cold and heat. 32. How much more so if they turn this mind and thought 33. completely to prajñā! 34. The sages of the past clearly said: 35. It is like a moth 36. that can land everywhere 37. but cannot land on the flames. 38. Beings are also like this. 39. They can give rise to thoughts everywhere. Paragraphs: $ 0 6 14 26 34 #
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Please segment these sentences into coherent paragraphs: 0. The mind has no two opposing sides, the mind has no body, so what can one give? 1. The Buddha said: 2. I fear that newly practicing students may be frightened and turn back in their aspirations. How does one make merit and give the most honored offerings? 3. How does one give in order to attain the unsurpassed true path? 4. Subhuti said: 5. The great beings of this land have all made offerings to the buddhas, destroyed various evils, practiced equally, subdued heretical groups, and abandoned heavy burdens. Their merit and demerits are completely extinguished, and their precepts, concent 6. In the countless lands of the ten directions, those that have already been destroyed have accomplished their merits and their honor is unsurpassed. 7. Why is this? 8. Because the bodhisattvas have no regretful thoughts. 9. What is meant by no regret? 10. The mind has no thoughts. 11. Holding this giving to those of superior practice means that even if one has this thought, one should be aware of it and have this kind of understanding, without regretful thoughts, as if regretting what one likes to regret. 12. Even if one has this thought, one should be aware of it and have this kind of understanding means this is the understanding of regret, the understanding of regret in the mind, and the understanding of regret in what one likes. 13. Even if a bodhisattva holds this mind, one should be aware of it and have this kind of understanding means this is the understanding of holding. What kind of giving does one hold? 14. What kind of mind does one hold to be aware of this understanding? 15. What kind of giving does one hold? 16. What kind of mind does one hold to be aware of this mind and all dharmas? 17. What dharmas does one hold to give this equal giving? 18. It is not as good as giving like this. 19. The merits of all Buddhas of the past, present, and future, as well as their disciples who have not yet attained the Way, devas, nāgas, ghosts, spirits, and all those who have heard the sūtra and initially generated the intention to study, are combin 20. Upholding this merit, they further know that this Dharma is completely extinguished, with no place and no method. Making this offering, there is no regretful thought, no regretful mind, and no regretful joy. 21. Making this offering, it is not returned to the assembly. This is the offering of the unsurpassed true path, sharing virtue with others. 22. Not clearly understanding it, one does not make this offering. 23. Why is it so? 24. Because what is attained is non-existent, and the shared virtue of rejoicing is also empty. 25. The Bodhisattva illuminates this. 26. The merit of the offerings made to the Buddhas who have entered parinirvāṇa, he wishes to attain them all as one. Knowing this, he practices the unsurpassed true path. What he practices is not within thought. The past knowledge is completely extingui 27. One should study like this. The power of virtue of the great being Bodhisattva should be sought within this. 28. If one has not yet attained prajñā-pāramitā, one cannot enter this Dharma. Among the merits one upholds, one should not listen to the body consciousness. 29. This is a meritorious person. If there is a thought, one becomes attached and wants to abide in suffering. The Tathāgata, the Worthy One, the Perfectly Enlightened One, does not enjoy giving, but giving is seen as empty space. 30. Why is it so? 31. One should look at the Buddha with utmost joy. 32. Giving with thought is an obstacle, and this giving should not be given in return. 33. The Tathāgata's giving should be true. 34. Why is it so? 35. It is because of the poison of defilements that this giving is made. 36. It is like making delicious rice mixed with poison. The color is beautiful, very fragrant, and everyone likes it. 37. Not knowing that there is poison in the rice, a foolish person eats it with joy and is fully satisfied. When the food is about to be digested, it will surely endanger one's life. 38. Those who do not know the meaning of giving and do not understand how to protect against the difficulties of the two obstacles are certainly like the poisonous rice. 39. If a virtuous person wishes to give, they should give as the Buddhas of the past, present, and future uphold the precepts, the body of concentration, the body of wisdom, the body of liberation, the body of insight and vision, and the body of wisdom, Paragraphs: $ 1 4 7 19 25 29 36 #
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Please segment these sentences into coherent paragraphs: 0. It is like a performer praising the bravery and strength of others, 1. That person is also like this, this is called the fault of gossip. 2. Following the worldly language, attached to the objects of desire, 3. Always practicing the wrong path, this is called the fault of gossip.🔽Here is the corrected and aligned text: 4. Desiring but not obtaining, flattery and much dispute, 5. Far removed from the holy path, this is called the fault of gossip. 6. The foolish person, obtaining a little benefit, his mind always agitated, 7. Like a monkey, restless, this is called the fault of gossip. 8. Wisdom greatly lost, without a mind of understanding, 9. Held by the foolish, this is called the fault of gossip. 10. Deluded by the eyes and ears, up to the mind as well, 11. Always together with afflictions, this is called the fault of gossip. 12. The foolish person delights in gossip, exhausting his life always in vain, 13. Not as good as contemplating a single meaning, obtaining benefits without limit. 14. Like the taste of sugarcane, although not apart from the skin and joints, 15. Also not from the skin and joints, can one obtain the supreme taste? 16. The skin and joints are like gossip, the meaning and principles are like the supreme taste, 17. Therefore, abandon empty words and contemplate the true meaning. 18. The wise bodhisattvas are able to understand the faults of idle chatter, 19. And always delight in contemplating the merits of the ultimate truth. 20. The flavor of the Dharma and the flavor of meaning, the flavor of liberation is supreme, 21. Who has wisdom and would not delight in it? 22. Therefore, one should abandon all unprofitable idle talk, 23. And always delight in diligently contemplating the supreme ultimate truth. 24. Such ultimate truth is praised by all Buddhas, 25. Therefore, the wise should delight in diligently cultivating it. 26. At that time, Maitreya Bodhisattva again addressed the Buddha, saying: 27. It is rare, World-Honored One! 28. You are able to skillfully explain the faults of idle chatter and the benefits and merits of contemplating the supreme truth. 29. World-Honored One! 30. What bodhisattva would seek the Tathāgata's true wisdom and yet delight in false flattery? 31. At that time, Maitreya Bodhisattva addressed the Buddha, saying: 32. World-Honored One! 33. What is meant by the faults of sleep? 34. If one contemplates, a bodhisattva should arouse diligence and not give rise to distress. 35. The Buddha said: 36. Maitreya! 37. A beginner bodhisattva should contemplate the faults of sleep, which are of twenty kinds. 38. If one contemplates, it can cause a bodhisattva to arouse diligence and be untiring in intention. 39. Maitreya! Paragraphs: $ 0 4 8 12 18 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Then, having gone directly a little from the peak of the pillar, it emerges from the mouth of the makara, is extended outside, and is three small units to the peak of the center, as appropriate. 1. On the five-pointed side of the crossed vajra, the others should be made on its sides. 2. Then, in the center of the mandala, the vajra stake, with one point below and five points above, born from hūṃ and enchanted with one’s mantra one hundred and eight times, is struck with the vajra hammer, the mantra being recited and struck. 3. The thread, doubled, is placed in the center, and the circular thread of the wheel, two cubits for each [spoke], is cast outside the tip of the rākṣasa, beginning in the northeast, in a leftward circle. 4. Outside of that, one should make a two-cubit-wide lotus, vajra, and ring of light with four parts. 5. Having offered the bali according to the rite, one should insert the gnosis line into the heart of the tathagata residing in the sky. 6. Reciting Oṃ vajra muḥ, one should request the departure of the tathagata and establish the five lines as true. 7. Afterward, one should place the five precious substances or the five powders of the earth, which have been colored white, yellow, red, green, and black, respectively, in individual containers of gold, and so on. 8. The seed syllables of the colors, such as the nature of Vairochana for the white color, are washed with the water of the vase. The lines are drawn with the chalk that is blessed by the mantra of Akashagarbha, and the chalk is blessed by the mantra of 9. The chalk is blessed by the mantra of Ushnisha-vijayas. The chalk is blessed by the mantra of Ushnisha-vijayas. The chalk is blessed by the mantra of Ushnisha-vijayas. The chalk is blessed by the mantra of Ushnisha-vijayas. The chalk is blessed by th 10. By the truth by which the colored powders are many and the bodhisattvas and bhagavān buddhas are attached to sentient beings, by that truth, may the colored powders blaze. 11. Bless with the truth and offer incense, flowers, and so on to the blazing colored powders.🔽Make offerings with the mantra oṃ vajra puṣpe... and so on. 12. Recite oṃ vajra vega kram haṃ and imagine that one enters below the gnosis line.🔽Extract the daggers with the mantra of the four hūṃs and meditate that they dissolve into the vajra in one's hand. 13. Fill the holes with the five-colored powders and remove the bad smell with the sound of the bell and vajra song: 14. This is the pure realm of phenomena, 15. liberating the realm of sentient beings. 16. I am the glorious Cakrasaṃvara. 17. The abode of all the Tathagatas, 18. Freed from all faults, 19. Residing in the center of the mandala. 20. Thus, one should imagine the realm of phenomena.🔽Then, standing in the center of the mandala, with the right hand marked with the vajra and the left hand in a fist, one should recite:🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra cit 21. Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajr 22. Oṃ vajra citrī samaya hūṃ.🔽Oṃ vajra citrī 23. Then, in the mandala of the heart, the final points of the lines are white, yellow, red, green, and black for the platforms of the east, south, west, north, and center. 24. In the center of the wheel, on a green lotus pistil and sun, is a five-pointed blue vajra with open prongs. 25. On the red petals in the east and so on, counterclockwise, are the blue flaying knives of dakini, Lāmā, Khaṇḍarohā, and Rūpiṇī. 26. On the yellow, green, yellow, and black petals in the fire and so on and the intermediate directions are the skull cups filled with bodhicitta. 27. At the gates beginning with the east, in a counterclockwise direction, are Kākāsyā, Ulūkāsyā, Śvānāsyā, and Śūkarāsyā, and in the southwest and so forth are Yamadhṛk, Yamadūta, Yamadamṣṭrī, and Yamamathanī. 28. The outer platform is the color of a ruby. 29. The jeweled platform is a variety of colorful jewels bound with gold. 30. The blue platform has hanging jeweled necklaces and half-necklaces that emerge from the mouths of makaras and are a variety of colorful jewels. 31. The blue cloth is the color of the beryl and the kṛmīśa, and the white cloth is the color of the kuṅkuma and the kramaśa. On the top of the pillar is the beryl, the jewel, the hoof, the gold, the crocodile, the gold, the hoof, the jewel, the hoof, an 32. The hoof, the crocodile, and the hoof are the color of whatever is beautiful. 33. The others are as previously explained. 34. From the parapet up to the surrounding wall and the dark earth are blue, because they are of the nature of space. 35. The pillars of the gateway and the corners of the vajra cross are the color of the Tathāgata of their respective direction. 36. The Dharma wheel has twelve spokes, and is either the nature of gold or another jewel. 37. The male and female deer are adorned with other jewels that appear to be gold. 38. The lotus petals are of various colors, and the stamens are yellow. 39. On the black earth, the vajras are of a golden nature. Paragraphs: $ 0 2 5 7 10 13 20 23 28 34 #
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Please segment these sentences into coherent paragraphs: 0. There the bodhisattva mahāsattva who is established in the perfection of patience thinks as follows: 1. ‘I must give gifts to these sentient beings. 2. I must not not give gifts.’🔽“He gives food to those who want food, 3. drink to those who want drink, 4. and similarly, connecting this in the same way, 5. he gives whatever human goods there are. 6. He makes those wholesome roots into something shared in common by all sentient beings and dedicates them to complete knowing.🔽He dedicates them in such a way that there is no dedication, 7. no one who dedicates,🔽and no object of the dedication. 8. He dedicates in such a way that the mind does not engage in the three spheres. 9. Subhūti, in this way 10. the bodhisattva great beings, standing in the perfection of patience, 11. take up the perfection of giving. 12. Subhūti said, “Lord, 13. how do the bodhisattva great beings, standing in the perfection of patience, 14. take up the perfection of morality?” 15. The Lord said, “Subhūti, here the bodhisattva great beings, from the first production of the thought of awakening onward, until they are seated at the site of awakening, do not deprive even one living being, 16. He does not take what is not given. 17. In the same way, 18. he does not have a distorted view. 19. His mind does not even enter the śrāvaka and pratyekabuddha levels. He makes those wholesome roots common to all sentient beings and dedicates them to unsurpassed, perfect, complete awakening. 20. He dedicates them in such a way that the three thoughts do not enter. 21. Subhūti, in that way 22. the bodhisattva great beings standing in the perfection of patience 23. take up the perfection of morality. 24. He said, “Lord, 25. the bodhisattva great beings standing in the perfection of patience 26. How is the perfection of diligence?🔽 27. How do they take up the perfection of perseverance? 28. The Blessed One said, 29. “Subhūti, here bodhisattva great beings, standing in the perfection of patience, 30. ‘I will go a league,🔽or a hundred leagues, 31. or a thousand leagues, 32. or to one world system, 33. or to a hundred thousand million world systems, 34. and there, at the very least, I will train one single being in the bases of training, 35. establish them in the result of stream enterer,🔽or in the state of a worthy one, 36. or in the state of a pratyekabuddha, 37. or establish them in unsurpassed, perfect, complete awakening.’ 38. They arouse such perfect perseverance. 39. and dedicates those wholesome roots to unsurpassed, perfect, complete awakening, making common cause with all sentient beings. Paragraphs: $ 0 6 9 12 15 24 28 38 #
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Please segment these sentences into coherent paragraphs: 0. The three, reality and so forth, are stated below. 1. One should take up the attainment of the vajra and so forth. 2. The attainment of the vajra is the acquisition. 3. The word and so forth explains the smell and the seal. 4. One should take up the attainment of the vajra and so forth. 5. What is the result of holding the vajra, etc.?🔽One becomes like a second Vajrasattva. 6. The yogin becomes like a second Vajrasattva. 7. Vajra-holder means the first Vajra-holder. 8. King means the universal monarch of the Tathagata family and the universal monarch of all families. 9. One is consecrated by the vajra-holder. 10. The vajra-holder is Vajrasattva, who immediately consecrates him. 11. This is explained as follows. 12. The yogin, immediately upon attaining reality, Dharma, and commitment, becomes like Vajrasattva in the vajra body, speech, and mind. 13. Having blessed the Blessed One as Vajrasattva, he will be stabilized. 14. The glorious Three Pledges, which are the secret mandala of the supreme secret, 15. therein, the self-consecration is the vajra master who was just explained, who should be made into Vajrasattva. 16. The sole practice is free from the rite of inducting other disciples, and so on. 17. The rite of that is the rite of the words. 18. The supreme accomplishment is without beginning or end, 19. because it is the cause of accomplishment. 20. The word then is in the proper context, 21. in the context of the self-consecration rite in the secret mandala, that is the meaning. 22. Here means in the secret mandala. 23. By whom is it accomplished? By means of the practice. That which is the consecration of oneself, etc. in the presence of the Bhagavat should be explained, should be stated. 24. And the attainment of the very firm. 25. The attainment of the glorious Vajrasattva's secret mandala, which is without beginning or end, should be explained. 26. What is the nature of that practice? 27. By whom, etc. By means of the practice which has the nature of the consecration of oneself, etc. in this very life, one attains the attainment of the glorious Vajrasattva's secret mandala, which is without beginning or end, and is very firm. 28. That accomplishment should be explained. 29. Again, in order to teach the excellence of that very accomplishment, [the Bhagavān] declares, by which, etc. 30. By which accomplishment, the practitioner of the maṇḍala taught by Śrī Vajrasattva, 31. the supreme, the meritorious practitioners, will quickly be accomplished. 32. Even those who have committed great evil 33. are those who have committed the five acts of immediate retribution, who have abandoned the true Dharma, and so forth. 34. The word even indicates that those who are meritorious and have not committed great evil will be accomplished very well. 35. The word even is for emphasis. 36. Even those who are not accomplished will be accomplished. 37. Here, the perfection of wisdom refers to the first part of the root tantra, the Tantra of the Subsequent Tantra, the Root Tantra of All Conceptions, and the Subsequent Tantra, and the practice taught just as it is stated there. If one does not succee 38. The word also means practice, and one will succeed very well. 39. This shows the following. Paragraphs: $ 0 4 8 14 18 24 30 37 #
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Please segment these sentences into coherent paragraphs: 0. Will touch means will manifest. 1. The thought is that because the signs of that are always observed in hearing, etc. 2. The application of nearness to manifest complete enlightenment is like a tree in the spring season with fallen leaves. Because the attainment of wisdom is the basis of nearness to the leaves, etc. of stainless qualities. 3. The passage beginning in the good season of spring occurs. 4. The phrase in the good season of spring is stated in order to exclude an improper time. 5. The word produce means to accomplish. 6. The phrase the leaves, etc. of the branches is supplied from the context. 7. The rest is easily understood. 8. The application to quickly perfect enlightenment is like a pregnant woman afflicted with suffering, because quickly perfecting enlightenment occurs from having the desire for wisdom, etc. The passage beginning for example occurs. 9. The phrase the one who is . . . is supplied from the context. 10. The phrase afflicted with suffering is supplied from the context. 11. “Production” means that which produces.🔽The application of non-increase and non-decrease is the non-observation of increase and decrease in virtue and non-virtue, respectively, because of quickly attaining complete enlightenment.🔽The application of n 12. The application of non-apprehension of the perfection of wisdom is the non-apprehension of the perfection of wisdom, which is the nature of the non-apprehension of form, etc.🔽The application of non-apprehension of the perfection of giving is the non- 13. The application of non-apprehension of the perfection of wisdom is the non-apprehension of the perfection of wisdom, which is the nature of the non-apprehension of the wise one, etc.🔽The application of non-apprehension of the perfection of skill in m 14. The application of non-apprehension of the perfection of aspiration is the non-apprehension of the perfection of aspiration, which is the nature of the non-apprehension of the one who aspires, etc. 15. The application of non-apprehension of the perfection of power is the non-apprehension of the perfection of power, which 16. That which is not seen is to be supplied with “is the reality.” 17. And the application of non-imagination here is also the non-imagination of the qualities of the Buddha, etc. 18. Therefore, it is said, “That which is practiced here,” etc. 19. Non-imagination means that there is no imagination of an intrinsic nature. 20. Free from imagination means free from the imagination of superimposition. 21. Practice by transformation means that one enters into the maturation of beings by the power of vows. 22. This shows the application free from the four kinds of imagined signs. 23. The signs of the aggregates, perfections, reality, and buddha qualities are, respectively, the signs of nature, antidote, reality, and attainment. 24. This classification of signs should be understood from the Dhāraṇī of Entering Nonconceptuality. 25. The benefits of applying without wrongdoing are taught in brief: 26. This is called wisdom and so on. 27. The thought is that applying in this way has the qualities of not being overcome by demons and so on. 28. What are the obstacles to this? 29. The moon of speech is called Buddha, etc. 30. The request of Subhuti is for the sake of inspiring faith in the beings to be trained. 31. The moon of speech is so called because it illuminates all things. 32. Therefore, he thinks, I will request it from him. 33. The virtue is the application to wisdom, 34. because all virtues are included in reality. 35. Therein means therein of those which become obstacles. 36. A mere trifle means the nine kinds of obstacles. 37. They are as follows: Eloquence in other activities 38. is the verse beginning The perfection of wisdom of the Victorious Ones. 39. When asked means when asked. Paragraphs: $ 0 8 11 16 25 28 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Here it is said: 1. The Tathāgata said, “Come!” 2. Their hair fell out and they were dressed in robes. 3. Instantly, their faculties were completely pacified. 4. The Buddha’s intention covered their bodies. 5. The group of six monks began to tease them, saying, 6. “If the teaching is to remain for a while, 7. what special realization will this lump of butter bring about?” 8. They went to the venerable Ānanda and said, 9. “Venerable Ānanda, what is the samadhi that the Blessed One has taught for the monk who is diligent and in accord with yoga?” 10. “The Blessed One has said, ‘The samadhi that the venerable Śroṇakoṭiviṃśa has attained through walking will last a long time.’ 11. He went to the Śītavana charnel ground and made a walking path. 12. At that time, the venerable Kolita, the son of Banyan, was staying in the Śītavana charnel ground in Rājagṛha, always diligent, striving in the practice of the factors of awakening. 13. He was dwelling in meditation. 14. Then, the venerable Kolita, the son of Banyan, went alone to a secluded place and, while resting in equipoise, 15. this thought arose in his mind: 16. Among all the Blessed One's hearers who dwell with diligence, I am the foremost. 17. Nevertheless, my mind has not been liberated from the defilements without further appropriation. 18. “My relatives have great wealth. 19. I should stay here 20. and enjoy the pleasures of the senses, give gifts, and make merit.” 21. Then the Blessed One, knowing with his mind the thoughts of the venerable Śroṇakoṭiviṃśa, said to a monk, 22. “Come here, monk.🔽Go to Śroṇakoṭiviṃśa and say to him, 23. ‘Śroṇakoṭiviṃśa, the Teacher calls you.’” 24. “Certainly, O Honored One,” the monk replied, consenting to the Blessed One. 25. He went to the venerable Śroṇakoṭiviṃśa and said,🔽“Śroṇakoṭiviṃśa, the Teacher calls you.” 26. He said to the venerable Kolita: 27. “Venerable Kolita, the Teacher calls you.” 28. “Yes, friend,” the venerable Kolita replied, and he went to the Blessed One. 29. When he had sat down to one side, 30. the Blessed One said to the venerable Kolita: 31. “Kolita, when you are alone in seclusion, 32. “Lord, I have defeated such thoughts with my mind. Among the Blessed One’s hearers who are diligent and persevering, I am the most excellent. 33. Nevertheless, I have not been able to liberate my mind from the defilements without grasping. 34. My relatives have great wealth. 35. I should stay and enjoy the pleasures of the senses, give gifts, and make merit.” 36. Then the venerable Śroṇa thought, 37. “The Blessed One knows my mind.” Terrified, frightened, and alarmed, his hair standing on end, 38. he said to the Blessed One,🔽“Lord, I have defeated such thoughts with my mind. Among the Blessed One’s hearers who are diligent and persevering, I am the most excellent. 39. “Venerable Sir, that is so.” Paragraphs: $ 0 5 8 12 18 21 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. What is a schismatic saṃgha? 1. What are medical treatises, and what are their causes and conditions? 2. Why did the Great Sage proclaim the following words: 3. Kāśyapa, Krakucchanda, and Kanakamuni are me? 4. Why speak of annihilation and permanence, and self and non-self? 5. Why not always expound the true meaning, 6. And again distinguish the mind's capacity for sentient beings? 7. What are the causes of the forest of men and women, the jujube and myrobalan trees, 8. The vajra and other mountains, 9. Filled with immeasurable treasures and sages and gandharvas? 10. The unsurpassed knower of the world, hearing their verses, 11. The gateway to the perfections of the Great Vehicle, the foremost mind of the buddhas. 12. This mind is like a tree trunk, a solid mind, not a mind of thought. 13. Excellent, excellent question! 14. Great Wisdom, listen well, I will now explain in order, 15. As you have asked. 16. Nirvana, emptiness, moments, reaching, no self-nature, 17. The buddhas' perfections. 18. Pratyekabuddhas, non-Buddhists, and formless practices, 19. Such various things. 20. Continents, lands, stars, and the sun and moon, 21. Non-Buddhists, gods, and asuras, liberation, spiritual powers, 22. Powers, dhyāna, samādhi, cessation, and bases of supernatural power, 23. Factors of enlightenment and factors of the path, various meditative absorptions and immeasurables. 24. The aggregates, the coming and going of the body, right attainment, and the absorption of cessation, 25. The mind that arises from samādhi, mind, thought, and consciousness, 26. The five dharmas of no-self, intrinsic nature, conceptualization, the conceptualized, 27. And the two views of manifestation, vehicles, and various natures, 28. Gold, silver, maṇi jewels, and so on, icchantikas, the great elements, 29. Disturbances, and a single buddha, cognition, the threshold of cognition, and attainment. 30. Sentient beings, existence and non-existence, elephants, horses, and various animals, 31. How are they caught? 32. The four siddhāntas are established based on analogies, and the doer and the done are confused in the dense forest. 33. The mind's realm does not appear to exist, and the various stages do not reach each other, 34. with a hundred changes and a hundred non-acceptances. 35. The various arts and sciences, the various mountains, Mount Sumeru, the earth, 36. the great ocean, the sun, and the moon - their measurements,🔽how many fine particles are there in each body? How many fine particles are there in each kṣaṇa? 37. How many bows are there in a bow? How many cubits, steps, krośas, 38. half yojanas, and yojanas? 39. How many sheep's hair, barley grains, and dust particles are there in a pāṇḍa? Paragraphs: $ 0 2 10 13 16 20 24 30 35 #y for no reason, 39. I am happy, having obtained the fruit of my son. Paragraphs: $ 0 1 3 6 10 13 16 19 23 25 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. That is, bodily and verbal actions included in the element of mental objects are categorized as form, the rest are categorized as name. 1. How many are categorized as internal sense bases? Six are categorized as internal sense bases, six are categorized as external sense bases. 2. How many are known by the knowledge of the knowable? All are known by the knowledge of the knowable. 3. How many are known by the thorough knowledge of elimination? Ten are known by the thorough knowledge of elimination, two should be differentiated. 4. That is, the sense base of the mental faculty and the sense base of mental objects: if they are impure, they are known by the thorough knowledge of elimination; if they are pure, they are not known by the thorough knowledge of elimination. 5. How many should be eliminated? Ten should be eliminated, two should be differentiated. 6. That is, the sense base of the mental faculty and the sense base of mental objects: if they are impure, they should be eliminated; if they are pure, they should not be eliminated. 7. How many should be cultivated? Eight should not be cultivated, four should be differentiated. 8. That is, the sense base of form: it may be that which should be cultivated, or it may be that which should not be cultivated. 9. What should be cultivated? 10. That is, the good sense base of form. 11. How is it not to be cultivated? 12. It refers to the unwholesome and indeterminate form realm. 13. The sound realm and mind realm are also like this. 14. The dharma realm may be either to be cultivated or not to be cultivated. 15. How is it to be cultivated? 16. It refers to the wholesome conditioned dharma realm. 17. How is it not to be cultivated? 18. It refers to the unwholesome and indeterminate dharma realm, as well as cessation through discernment. 19. As for how many are defiled, etc., eight are not defiled, and four should be distinguished. 20. It refers to the form realm, which may be either defiled or undefiled. 21. How is it defiled? 22. It refers to the obscured form realm. 23. How is it undefiled? 24. It refers to the unobscured form realm. 25. The sound, mind, and dharma realms are also like this. 26. As for how many are results but not possess results, etc., eleven are results and also possess results, and one should be distinguished. 27. It refers to the dharma realm, which may either be a result but not possess results, or a result and also possess results, or neither a result nor possess results. 28. As for being a result but not possessing results, it refers to cessation through discernment. 29. The result that also has a result refers to conditioned dharmas. 30. The non-result that does not have a result refers to space and non-analytical cessation. 31. How many are with grasping, etc.? 32. Three are without grasping, nine should be distinguished. 33. The eye base is either with grasping or without grasping. 34. How is it with grasping? 35. It refers to the eye base included in one's own continuum. 36. How is it without grasping? 37. It refers to the eye base not included in one's own continuum. 38. The form, ear, nose, smell, tongue, taste, body, and touch bases are also like this. 39. How many are made of the great elements, etc.? Nine are made of the great elements, one is not made of the great elements, and two should be distinguished. Paragraphs: $ 0 1 7 14 19 26 31 39 #
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Please segment these sentences into coherent paragraphs: 0. It is better to have swallowed a red-hot iron ball🔽Than to eat the alms of the faithful 1. While not observing the moral precepts. 2. At that time, the gods dwelling in the sky cried out, “It is bad! It is bad!”🔽“We cannot bear it! 3. We cannot bear it!” 4. Thus, because of a small amount of material gain, the monks who were injured slandered the pure monks with a charge of defeat that was groundless. 5. They also said: 6. “What wise person would delight🔽In the cycle of existence in the world? 7. Even with the wealth that liberates the three worlds, 8. Because they were slandered. 9. Then the Blessed One, on this occasion, for this reason, and with this pretext, assembled the saṅgha of monks. 10. The buddhas, the blessed ones, know and ask about what happened. 11. The Buddha, the Blessed One, asked the monks Mitrāvasu and Bhūmija: 12. “Foolish men, is it true that you groundlessly charged a pure monk with an offense entailing defeat?” 13. “Yes, Bhadanta, it is true.” 14. The Blessed Buddha criticized them, saying, “This is not in accordance with the Dharma of ascetics, it is not proper, and it is not suitable for those who have gone forth.” 15. Then the Blessed One said to the monks, 16. “Monks, if these three types of people do not abandon their ways, they will go to the lower realms and be reborn in hell. 17. What are the three? 18. Here, a person indulges in desires and commits evil deeds. 19. This is the first type of person who, if they do not abandon their ways, will go to the lower realms and be reborn in hell. 20. Moreover, a person who is himself immoral but preaches morality to others will, if he does not abandon that attitude, go to a bad rebirth, to the hells. This is the second cause. 21. A person who himself is not celibate but falsely accuses another of being celibate of defeat for an offense of impure conduct will, if he does not abandon that attitude, go to a bad rebirth, to the hells. 22. This is the third cause. 23. The Blessed One has said this. 24. The Well-Gone One has said this. 25. The Teacher has said this. 26. If one utters evil words, 27. from the mouth of that person🔽an axe will grow, 28. and with it 29. And will be cut down by themselves.🔽Those who praise those who should be criticized 30. And criticize those who should be praised 31. Will create quarrels with their own mouths. 32. Those who quarrel will not know happiness. 33. Those who lose their own wealth through gambling 34. Have only a little quarrel. 35. But those who anger the mind of the Sugata 36. Have a very great quarrel here. 37. If one relies on the sinful speech and mind despised by the noble ones,🔽For as many as three hundred and sixty 38. Trillions, billions, and hundreds of thousands, 39. One will go to the hells. Paragraphs: $ 0 4 9 16 23 26 33 #
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Please segment these sentences into coherent paragraphs: 0. There too the designation “material” is due to the fact that it does not exceed the nature of materiality. Or alternatively, 1. The meaning should be understood thus: “The arising of the dissimilar condition.”🔽Others say: “Rupana is that which, in one’s own continuum, is the cause for the arising of the dissimilar.”🔽In this case, they say, “Rupa” means “that which is formed” 2. Some say: “The word ‘rupana’ is used in the sense of ‘undergoing change through impact.’“ 3. In this case, they say, there is no possibility of the term “rupa” being used figuratively for immaterial dhammas, because there is no impact in the immaterial dhammas.🔽Others say: “Rupana is that which is impacted.” 4. They say: “Tassa” means “of the rupa.” But it is proper to say “of the name-and-form.”🔽For just as there is an exposition of the rupa, 5. so there is an exposition of the name in the Visuddhimagga in terms of the aggregates of feeling, etc., and in terms of the intoxicants, etc. 6. Thus this dyad occurs in the analysis of the dhammas of individual essence included in the section on the wholesome. 7. “Ignorance” : that which is not to be found , i.e., the self, the soul, the woman, the man, etc., is found . 8. “He does not find ‘suffering’ and ‘origin’ and so on,” thus it is ignorance. All dhammas are ignorance in the sense of making the unknown. 9. Ignorance causes beings to run in the round of rebirths, thus it is ignorance. But in meaning it is the delusion that covers up the individual essences of the four truths, 10. suffering and the rest. Hence it is said: “Ignorance is the unknowing of suffering, and so on.” 11. Craving for becoming is craving that occurs as the wish for sense-desire becoming, and so on. Hence it is said: “The wish for becoming, and so on.” 12. Thus this dyad is included in order to show the root of the round and its actual occurrence. 13. The view of becoming is the eternalist view that occurs in the mode of grasping the five aggregates as “self” and “world” and of grasping that as “existing.”🔽Hence it is said: “Becoming is called . . .” The view of non-becoming is the annihilationist 14. Hence it is said: “Non-becoming is called . . .” 15. “Becoming” is what exists, what endures for all time, what is; “eternity” is the state of being eternal. 16. “Self” and “world” are taken as a basis for the assumption that they will not exist. 17. The meaning is that they are fixed on annihilationism by taking that as a basis for the assumption that they will not exist. Hence he said, “non-existence is called ….” It will not exist, it will be destroyed, it will be annihilated, thus it is non-e 18. he is not embarrassed. Or else, by the state that is the opposite of the state of shame. He is not ashamed of what he ought to be ashamed of: 19. the accusative is in the sense of instrument. He does not feel disgust for the state of bodily misconduct, etc., which ought to be felt as shameful.🔽The meaning is: he is not embarrassed by evil. He is not afraid of what he ought to be afraid of: the 20. But the accusative is in the sense of reason. He is not afraid of what ought to be feared, 21. of the reason for fear, of the state of bodily misconduct, etc., which is the cause of fear. Or else, the meaning can be understood here in the same way as in the case of “what he ought to be ashamed of.” 22. The meaning should be understood. The mode of non-fear: the mode of non-terror from evil. 23. In the case of “What one is ashamed of” and so on, the meaning should be understood in the way already stated in the case of the preceding pair.🔽The shame that arises in one’s own person from one’s own birth, etc.,🔽is called “arisen internally.”🔽The 24. is called “arisen externally.”🔽The self is the lord of the self, thus it is “self-lordly.”🔽It is “self-lordly” because it arises in one’s own person. 25. It is “world-lordly” because it comes from the world.🔽It is “endowed with the nature of shame” because it is established in the form of disgust with evil. 26. It is “endowed with the nature of fear” because it is established in the form of terror of it. 27. And the fact that shame and fear are arisen internally, etc., is stated according to their prominence in the various cases, but they are never divorced from each other. For it is not possible to be disgusted with evil and yet not to fear it, or to fe 28. or that there is no fear of evil or of shame.🔽The meaning of ‘painful’ is ‘difficult’ or ‘unpleasant.’ The words ‘contrary and adverse’ mean ‘going against’ the practice of the Dhamma in conformity with the Dhamma. 29. The opposite of that is ‘contrary and agreeable.’ The meaning is: ‘agreeable to one who is contrary.’ 30. One who is such is devoid of respect for the instruction, i.e. for the teaching which is the means of instruction, and for the instructor. 31. ‘In disrespect’ means in the volition that occurs through disrespect for that person who is difficult to admonish.🔽‘The state of that’ means the existence of that difficulty in admonishing as described.🔽‘The state of being difficult to admonish’ is t 32. For the formation aggregate is so called because of the predominance of volition. ‘In this way’ means in the way of being difficult to admonish. 33. People are called wicked because they are associated with wicked states such as non-faith, immorality, etc. In order to show this, the Exalted One said: “Those people who are faithless … 34. The persons who are associated with evil states such as non-faith are called “evil” . To show this, the text says: “Those persons who are without faith” . The volition by which a person becomes “associated with evil” is 35. evil friendship. Or the four immaterial aggregates occurring in that form are evil friendship. Showing this, the text says: “This should be regarded as similar to the explanation of difficult to correct” .🔽“The person who is obedient, who is easy to 36. “The person who has good friends is called ‘one who has good friends.’“ The meaning intended in the next clause is the same as that in the preceding clause. Therefore the text says: “Easy to correct should be understood in the opposite sense to diffi 37. They are called “ordinary and supramundane mixed” . 38. They are called “offenses” when they are collected together by being put into one class according to the various kinds of rebirth. 39. But if the offenses that are “in the interval” are not included, there are five classes of offenses. Paragraphs: $ 0 7 13 18 23 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. One imagines the moon at the heart and the seal of the deity and the letter, and so on, clearly. 1. Having visualized in that way, one should perform the yoga of direct perception, imagining that those deities are selfless, like the essence of the perfection of wisdom. 2. If one becomes weary of that, then one should arise from the meditative stabilization of emptiness with a mind that does not abandon sentient beings due to great compassion. 3. As previously explained, one should recall one’s deity in front of oneself, who is not different from oneself. 4. One should recite the essence-mantra of that deity. 5. By the meaning of the recitation, one should meditate on the deity’s form as a seal and also taste the process of exhaling the subtle wind that abides in the nose. 6. One should also recall the deity in front of oneself when sending out the wind. 7. One should also bring it back in the same way as before. 8. Thus, one should perform recitation by the process of the previous yoga. 9. Other opponents say, “What is the purpose of teaching the characteristics of the different aspects of mantra and recitation?” 10. This application of ultimate wisdom is not different. 11. However, in order to guide those beings who are interested in this tantra, the essence, seal, mantra, and awareness mantra are taught separately as if they were different in order to accomplish them. 12. Ultimately, this application of wisdom is not different because it is the same in essence as emptiness. 13. However, it is taught as if it were different in order to guide those beings who have different dispositions, latent tendencies, and interests. 14. Because they are apprehended in accordance with one's own thought, the essence, the seal, etc. are also taught as external. 15. And their different kinds of repetition should be understood as taught in the different ways. 16. There is no fault. 17. The passage at the time of the yoga of accomplishing the essence refers to the root tantra called The Great Thatness. 18. The meaning of the word kha should be understood in just this way. 19. The pledge-being, which is non-dual with oneself, appears clearly. 20. The meaning of the syllable a is that the appearance of the form of the pledge-being, which is meditated upon, is made non-apprehensible. 21. The appearance of the wisdom-being, which is imagined in front, is also made non-apprehensible. 22. This is also the way to practice, meditating on the emptiness of oneself, the deity, the awareness mantra, and the syllables of the mantra recitation. 23. The characteristics of the moon are the meaning of realizing the door of wisdom. 24. In particular, the essence is the transmission of wisdom, which is said. 25. In particular, the recitation of the non-observation of the essence 26. is the transmission of the essence, the wisdom. 27. The meaning of by the meaning of ā is as follows. 28. The meaning of ā is the meaning of emptiness. It is explained that one should meditate on the emptiness of oneself, the deity, and the syllables of the mantra to be recited. The various sounds of samādhi means that. 29. Meditate on emptiness by the meaning of ā. 30. The words after the negation are not mentioned, but the meaning is that one should analyze the meaning of the words this samādhi is to be done like this. 31. When one analyzes with the wisdom mind the aspects of the deity and so on, 32. the absence of the aspect of signs is inner emptiness.🔽In the same way, all phenomena of the inner and outer aggregates, elements, and sense bases, 33. the moving and unmoving, the phenomena of the grasper and the grasped, are empty by nature and are not observed. 34. In the realization of the essence of emptiness in that way, 35. the stage of engagement is called conceptual. 36. one taught as “the a and so on” are the a and so on that are taught.🔽Since one analyzes all outer and inner phenomena, oneself, and the🔽deity as empty, without nature, as previously explained, the wisdom that🔽realizes them as such arises. Since one m 37. previous wisdom blazes. Since the subsequent wisdoms arise one after 38. another, the characteristic of each of the outer and inner things is individually🔽engaged. 39. Since the knowledge of concepts is not pacified, the darkness of Paragraphs: $ 0 9 12 17 23 32 36 #
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Please segment these sentences into coherent paragraphs: 0. All wish to go to the great garden forest of King Flame-Offering, seeking a quiet place to discuss the Tathāgata's profound secret teachings. 1. If it is appropriate, it is good. If it is not appropriate, we will then fast there, 2. Stand for seven days, and contemplate and observe this meaning in samādhi. 3. World-Honored One. 4. We will definitely carry out this matter today. 5. Thus, they all took leave of the World-Honored One. 6. These bodhisattvas having said this, 7. At that time, the Tathāgata, the Worthy One, the Perfectly Enlightened One of Radiating Light said to the bodhisattvas: 8. Māṇava. 9. If you wish to enter the sacrificial flame king's garden and forest together with these millions of bodhisattvas, 10. carefully control your mind and be on guard against negligence, and accomplish this matter. 11. Then the bodhisattvas respectfully received the holy teaching. 12. After entering the garden and forest, they had this thought: 13. The World-Honored One taught, saying: 14. You have entered my expedient secret teaching. 15. The Tathāgata, the World-Honored One, is now using what expedient means to speak this Dharma for us? 16. Previously, what expedient means did he use to speak the Dharma for us? 17. Yet he further told us that within this Dharma, he has spoken a single gate for us, 18. which is able to reveal the meaning of millions of sūtras. 19. Yet I have requested the Tathāgata, the World-Honored One, 20. and he has still not spoken that single pure phrase of prajñā-pāramitā for us, 21. nor has he explained prajñā-pāramitā for us. 22. World-Honored One. 23. He has also said to us, 'You should know that I am speaking expediently. 24. Therefore, young man, 25. we should all observe these three kinds of Dharma gates with a single mind. 26. What are these Dharma gates of dhāraṇī? 27. What are the banks of the sūtras? 28. What is prajñā-pāramitā? 29. What are the secret teachings of the Tathāgata, the World-Honored One, through skillful means? 30. Young man, 31. therefore we should each dwell and contemplate under a tree, thinking of this meaning. 32. If one understands one of them, one should inform the World-Honored One. 33. Then those billions of bodhisattvas, 34. each went to a tree, 35. dwelt and contemplated, observing with a single mind. 36. Up to this, within these three kinds of meanings, 37. one must definitely realize and know this meaning. 38. These bodhisattvas then spent one day, 39. up to two days and three days, Paragraphs: $ 0 3 7 12 22 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. should take one disciple as the main one🔽and encourage the others with these words 1. in order to inspire them. 2. “Come, child! 3. The way of the conduct of the rite and mantra 4. should be taught to you. 5. You should rely on the great way. 6. The buddhas arise from the three times, 7. having the vajra of body, speech, and mind, 8. attaining the immeasurable wisdom 9. of the meaning of vajra mantra. 10. Why is it that the yoga of immeasurable mantra 11. is the supreme of the Śākya lions?🔽My assembly of great wrath 12. conquers that great army. 13. Having realized the world, 14. having turned the wheel, they pass into nirvāṇa. 15. Therefore, you, my child of intelligence, 16. should attain omniscience. 17. “I will do just that!” Having said that, 18. the guru causes the bodhicitta 19. that has not been generated to be generated 20. and that which has been generated to increase. 21. Confess misdeeds and rejoice. 22. and making aspirations are the preliminaries. 23. Having protected with the coiled recitation, in the three places 24. from the wheel, vajra, and lotus, 25. the three syllables oṃ, hūṃ, and āḥ are placed. 26. The vajra fist anointed with water, the flower on the crown, the incense in front, 27. the lamp at the heart,🔽and the perfume at the navel are the five offerings. 28. Having recited the mantra that performs all activities, 29. they are given for the purpose of offering. 30. The aśvattha and udumbara 31. flowers, twelve fingerbreadths long, 32. straight, anointed with fragrant oil, 33. are given for the sake of the signs of spiritual powers. 34. Not too long, not too short, 35. green kuśa grass, not eaten by insects, 36. two blades are given for the sake of auspiciousness and not disturbing dreams. 37. The three-stranded cord, tied with three knots, 38. For that very reason, 39. it is the nature of emptiness. Paragraphs: $ 0 2 11 17 23 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Because of relying on the wisdom of much learning and the ultimate elimination of hindrances, and because of subsuming the superior by eliminating the wisdom hindrances. 1. The commentary has already explained this. 2. Below the above two sections, the commentary explains the treatise's understanding of the Buddha Dharma, which is explained by the previous explanation. 3. Both places understand and penetrate the Buddha Dharma, and the Buddha Dharma refers to the powers, fearlessnesses, and so forth. 4. In the fifth ground and so forth refers to the sutra's deeply contemplating with a well-purified mind. 5. The three kinds of great compassion refers to great compassion being foremost, great compassion being supreme, and great compassion being fulfilled, contemplating the arising and cessation of causes and conditions. 6. Two phrases among the seven refer to great kindness and great compassion not abandoning sentient beings, and entering the path of immeasurable wisdom. 7. The commentary states because of the immeasurable realm of sentient beings, one enters the path of immeasurable wisdom is entirely the treatise text. 8. Entering the immeasurable realm of sentient beings is their first phrase, and the immeasurable path of wisdom is their sixteenth phrase, because it corresponds with this. 9. It should be complete with twenty phrases in ten pairs: 10. The second phrase says entering the immeasurable Buddha's activity of transforming sentient beings, the third entering the immeasurable web of worlds, and the fourth entering the immeasurable pure lands of the Buddhas. 11. The rest is extensive as in that text. 12. The second is the section on pure forbearance. 13. The commentary has two parts: 14. First, divide it into sections; 15. after However, there is no arising, it clarifies the forbearance according to categories, which completes the first two sections among the previous three sections. 16. The commentary has seven parts under Now, the first section: 17. 1. Explaining the first general statement entering all dharmas, 2. By going through the matters and so forth, generally dividing it, 3. Among the four, the first refutes characteristics and so forth, revealing the function, 4. If it is assigned to st 18. The first two are understandable. 19. In the third, although characteristics are actually called events, negating events and entering principle is called the non-arising of events. 20. It is precisely because non-arising dependent origination forms events that negating events is precisely non-arising, so being able to refute characteristics immediately dispels having characteristics. 21. Second, refuting natures means refuting and dispelling having natures. 22. The essence of dharmas is called nature, because each dharma has its own nature. Subsuming nature and entering suchness is called the non-arising of nature. 23. This is because the arising of the dependent origination of non-arising forms nature. Therefore, subsuming nature is precisely non-arising. 24. The three causes are subsumed means being apart from the characteristics of causes. Causes have a beginning and an end. 25. The differences in the distinctions of the three periods of time are called numerical distinctions. Realizing the truth and looking back, originally there are no such distinctions, so it is called the non-arising of numerical distinctions. 26. The Treatise on the Stages of Concentration says: Not knowing the nature of inexpressibility, there are distinctions in the three periods of time. 27. By knowing the nature of inexpressibility, everything in the three periods of time is equal. 28. The four fruits are apart means being apart from the characteristics of fruits. 29. The karmic functions of the stage of fruition are called karmic activity. Realizing the truth and looking back, there is no karma to be attained, so it is called the non-arising of karma. 30. Therefore, it is concluded: The first two subsume characteristics and enter suchness, while the last two realize the truth and abandon characteristics. 31. The first refutes having characteristics, the second refutes not having characteristics, the second refutes both having and not having characteristics, and the second enters suchness. 32. The third and fourth both realize the truth and abandon characteristics, as can be seen in the text. 33. In the fourth, regarding the provisional stages, abandoning characteristics and entering the truth is therefore the added practice, the fundamental nature and characteristics are both eliminated, and the function is the subsequently attained, which i 34. The third is common to the beginning and end, because the three times are distinct. 35. In the fifth, regarding the essence, it is largely the same as the sixth. 36. The three natures are simply combined into the true and the false. 37. Then the false is common to the dependent and the imagined, and the true is only the perfected. 38. Based on buddha-nature, below, the sixth, pointing to the extensive, is precisely the discrimination of the three natures. 39. As for the Buddha-Nature Treatise, it is precisely the Chapter on the Three Natures in that text. Paragraphs: $ 0 9 12 16 19 24 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The second is the four right efforts, namely the effort of restraint, the effort of cutting off, the effort of guarding, and the effort of cultivation. They take vigor as their essence. Because vigor gives rise to function, it can cultivate and cut o 1. The third is the four bases of supernatural power, namely desire, vigor, mind, and investigation. They take concentration as their essence, because one cultivates concentration for these four kinds. 2. The fourth is the five faculties, namely faith, vigor, mindfulness, concentration, and wisdom. They take the five as their essence, because they give rise to goodness. 3. The fifth is the five powers, which are the same in substance as the five faculties, but they are established separately from the faculties because they are difficult to subdue. 4. The sixth is the seven factors of enlightenment, namely investigation of dharmas, zeal, joy, mindfulness, samādhi, equanimity, and tranquility. Three are specific mental activities: 5. investigation of dharmas, mindfulness, and samādhi; 6. three are wholesome mental activities: 7. zeal, equanimity, and tranquility; 8. one is a universal mental activity, namely joy. 9. The seventh is the eightfold noble path, namely right view, right thought, right speech, right action, right livelihood, right mindfulness, right samādhi, and right zeal. 10. Right thought has discernment as its nature, because it can give rise to speech and is common to all Buddhas. 11. Right speech and right action have the body and speech that are produced by the absence of hatred and delusion as their substance; 12. that produced by the absence of greed is called right livelihood, because it is free of the five kinds of wrong livelihood. Therefore, all three are in substance volition without manifest action. 13. The rest are as their names indicate. 14. The thirty-seven factors are combined into nine substances: 1. wisdom, 2. vigor, 3. concentration, 4. faith, 5. mindfulness, 6. joy, 7. equanimity, 8. pliancy, 9. unmanifest form. 15. There is one universal [factor], namely joy. 16. There are three specific mental factors, namely mindfulness, concentration, and wisdom. 17. There are four wholesome [factors], namely faith, vigor, equanimity, and pliancy. 18. There is one form [factor], namely unmanifest form. 19. As stated in the Vimalakīrti Commentary, the practices cultivated by bodhisattvas are different from those of śrāvakas, so the factors of enlightenment are called the bodhisattva's dharmas. 20. Second, as for playing with spiritual powers, the Huayan Sutra states: 21. Bodhisattvas have ten dharmas called playing with spiritual powers: 22. First, manifesting the abandonment of the heavenly lifespan, second, manifesting the acceptance of birth, third, manifesting as a youth engaging in various games and laughter, fourth, manifesting the renunciation of home life, fifth, manifesting asce 23. This differs from the eight aspects mentioned in the treatise. 24. As for the third, purifying the Buddha land, the Vimalakīrti-nirdeśa-sūtra states in the first chapter that there are eighteen kinds of causes, which are combined into eight categories, namely, arousing the unsurpassed mind of enlightenment, pure int 25. The six perfections are the six, collectively called cessation. 26. The four immeasurables, four means of embracing, skillful means, and factors of enlightenment, these four are collectively called arousal. 27. All wholesome practices cultivated are cultivated and dedicated, this corresponds to its own name. 28. Speaking of the impermanence of breath, guarding one's own precepts, and the ten wholesome courses of action, these three are called tranquility. 29. That sutra's Fragrance Altar Chapter speaks of eight: 30. First, thinking of doing good deeds for sentient beings without hoping for good rewards. 31. Second, thinking of taking on their suffering and dedicating all one's wholesome roots to them. 32. Third, thinking of having an impartial mind towards sentient beings without any obstruction. 33. Fourth, thinking of subduing arrogance towards sentient beings and cherishing them as much as the Buddha. 34. Fifth, having increased faith and understanding, having no doubts or denials regarding previously unheard sutras. 35. Sixth, having no jealous mind towards others' gains and not being arrogant about one's own gains. 36. Seventh, subduing one's own mind, always reflecting on one's own faults and not criticizing others' transgressions. 37. Eighth, always being heedful and diligently cultivating goodness. 38. These are the eight dharmas that are without destruction or injury. After one's life ends here, one is reborn in other pure lands. 39. It is explained in detail in the chapter on the Pure Land. Paragraphs: $ 0 9 14 20 24 29 38 #
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Please segment these sentences into coherent paragraphs: 0. Because there is no distinction means that it is not tenable to make a distinction. 1. If there is no distinction, why is it not observed? It is observed. 2. Here, the word “observed” is used in place of “distinction.” 3. “ That” refers to the distinction of the object. 4. Because the distinction of the object is the distinction of existence. 5. “ In one” means in a single entity that is not different from many phenomena. 6. “ Another” means such things as whiteness. 7. “ This” means the certainty and uncertainty in one. 8. The doubt that “certainty and uncertainty are not contradictory in one” is anticipated and answered in the phrase “If you say that . . . .” 9. If you say that this is not tenable, 10. we reply that it is seen. 11. “ In that” refers to the certainty and uncertainty in one. 12. Not only is it the case that the ascertainment of the nature of an entity is contradictory with the non-ascertainment of the nature of a cow or the nature of white, but also with the ascertainment of blue and momentariness. 13. How is it contradictory? 14. If the ascertainment of the nature of an entity is the understanding of blue, then it is devoid of the establishment of momentariness. 15. If the understanding of blue is harmed by momentariness, then it is not established. 16. At that time, momentariness is not established by other proof-statements such as “because it is produced.” 17. The nature of blue, which is established and ascertained by valid cognition, is not devoid of momentariness. 18. It is not harmed by other proof-statements such as “because it exists.” 19. Why is that? 20. “If” means: 21. “And that” means: the refutation. 22. “By another” means: by the refuter. 23. Therefore, there is no refutation of what is established by valid cognition. 24. Therefore, the ascertainment of the nature of blue 25. is only in conflict with the nature of the non-ascertainment of momentariness. 26. By that ascertainment of blue. 27. Also, by the proof of momentariness, which is called “that”. 28. The ascertainment of blue and momentariness are not in a relation of mutual refutation. This is the meaning. 29. Why is that? 30. “Because of the inclusion” is said. 31. Both are blue and momentariness. 32. Is there another way of saying what is called “inclusion”? 33. “Possession” is said. 34. Therein, the expression of the nature of inclusion is: 35. “The collection” is the collection of the aggregates. 36. How is it a collection? 37. “The property” is the property of the object. 38. Since there are many such relations, in this context, 39. “the characteristic of the incompatible” is the absence of the incompatible. Paragraphs: $ 0 9 12 20 29 34 #
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Please segment these sentences into coherent paragraphs: 0. It is the form of the drop. 1. The statement “abiding in the nature of the unclear and clear” means that 2. whatever clinging to phenomena such as form and so on is nonexistent. 3. The profound and clear gnosis of coemergence is nondual, and it is clear merely in conventional terms. 4. It is the indestructible drop that abides in the nature of that. 5. This also teaches the nature. 6. “Arisen from the process” means that one relies on the unerring path of the holy guru. 7. “From service” means that it is transmitted from ear to ear. 8. The one to be tamed, who is like that, is one whose mind is stable in that [reality] through the rite of meditating on the three bindus, and so on. 9. “The teacher of suchness” and so on 10. demonstrate homage to the Saṅgha through the three masters. 11. “The teacher of suchness” is the teacher of the connate [nature] that has the nature of the indestructible bindu. 12. “The three masters” are the great causal master, the condition master, and the connate master. 13. As it says in the Tattvadaśaka-nāma: 14. Abiding in the common and uncommon pledges,🔽One’s continuum is purified by the stages of water and so forth. 15. One is established as a master, 16. The great causal master. 17. Together with that, one plays, 18. And with the sixteenth part, 19. The great goddess who purifies the fields, 20. Is explained to be the conditional master. 21. By her permission, one’s mind 22. Is empowered by the connate, 23. And by realizing the connate joy, 24. One is the connate master. 25. Those are the best of the best because they are superior to other gurus. 26. The three worlds are the underworld, the earth, and the sky. 27. The beings who dwell in those are the sentient beings. 28. The function is taught: the taints of the apprehended and the apprehender are removed by the two stages. 29. The method of bowing to that is 30. holding a handful of flowers, with a humble throat. 31. Since the bestowal of the true intimate instruction is not found elsewhere, 32. therefore, one should bow to that with a humble throat, holding a handful of flowers, with palms joined, remaining in the presence of the master in the three times. 33. As it is said: 34. The master Līlāvajra said: 35. The vajra master in the three times🔽is the one who has arrived and makes obeisance🔽to the tathāgatas who dwell in the 36. worlds of the ten directions. 37. With the highest respect, 38. To the teacher, the great master, 39. the mandala of the three times, the flower in the palms, Paragraphs: $ 0 5 9 13 26 29 34 #
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Please segment these sentences into coherent paragraphs: 0. Where is it done? 1. In the head. 2. The mudra of the dance is bound in one's head. The mudra of the bow that arises from the dance of the vajra is the meaning of the words.🔽Those whose faces are covered with cloth 3. are those whose faces are covered with cloth as explained. 4. Those who are like that, desiring the siddhi of the five families such as glorious Vajrasattva, desiring the siddhi as desired, 5. all those disciples should be caused to enter by one's own rite. 6. Whatever powers are desired here, such as the glorious Vajrasattva, etc., are whatever is desired. 7. Thus, the master should think of the assembly of disciples as having the desired powers, and should cause the disciples to cast their flower. 8. The consecration of the Buddha jewel 9. is the clear bestowal of the three pledges. 10. Buddhahood is the jewel, and the consecration of the Buddha jewel is the consecration by the jewel of buddhahood. 11. The three pledges are to be given by the text of the explanation of the three pledges, which will be explained below, beginning with “without beginning or end,” and so on. 12. Thus, the three pledges are clearly given. 13. “This” and so on. 14. This is the water of hell. 15. If you transgress your pledge, it will burn you in hell. 16. It will become the water of burning and melting copper. 17. the vajra water of the spiritual powers of the vajra body, speech, and mind is the water of the nectar of great liberation, 18. and if you guard the commitments, you will attain the spiritual powers. 19. What fault will there be for me if I transgress those commitments? 20. The vajra, etc., refers to the vajra, which is the hand implement of all the deities. 21. The bell is marked with the sign of all the clans. 22. The Dharma, action, and pledge seals, and the great seal, 23. and in particular, the secret of the body of all the deities is called the seal. 24. If one transgresses that pledge, what fault will there be for me? 25. If you speak of these three, the seal, etc., to one who has not entered the maṇḍala, or if another laughs at one who has no faith, 26. what will be the use of the vajra, etc.? 27. The assembly of people will say, Only meditation is primary, 28. not the transformation of the hands, etc., and will stay in the midst of that criticism. This is called transgressing the pledge. 29. Thus, having given the water empowerment and taught the pledges,🔽in order to demonstrate one should give the seal empowerment, etc., up to the spiritual powers and vajra conduct, 30. he says, one should give the vajra and bell empowerment, etc., and so on. 31. Then, etc. is easy to understand.🔽Thus, having bestowed the consecration, etc., the reality, the Dharma, and the commitments should be given. 32. In order to demonstrate this rite, he says, In that regard, etc. 33. In that regard means in the context of their being set forth. 34. This means that, having taken to heart what is just about to be explained below, he says this. 35. Supreme is without beginning or end. 36. Since it is secret, it is secret, meaning that it arises from the great compassion that is without objective reference. 37. Since it is supreme and secret, it is supremely secret. 38. Therefore, it is the best, that is, the most excellent. 39. What is that? Paragraphs: $ 0 4 8 14 17 20 25 29 31 35 #
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Please segment these sentences into coherent paragraphs: 0. he abided pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. 1. And he taught the path to union with the Brahma-world to his disciples.🔽And those disciples of his who had completely mastered his teachings 2. after the breakup of the body, upon the cessation of life, arose in a good destination, in the heavenly world in the company of the Brahma gods. 3. But those who had not completely mastered his teachings after the breakup of the body, upon the cessation of life, some arose in the company of the Aviha gods; 4. some were reborn in the company of the gods who delight in creation, 5. some were reborn in the company of the gods who wield power over others’ creations,🔽some were reborn in the company of the Yama gods,🔽some were reborn in the company of the gods of the Thirty-three, 6. some were reborn in the company of the gods of the Four Great Kings, 7. and those who filled the lowest bodies filled the bodies of the gandhabbas. 8. So, sirs, the going forth of all those gentlemen was not wasted, not fruitless, not without result, it had a great reward and a great outcome.’ 9. Do you remember that, Lord?” 10. “I remember it, Pañcasikha. 11. At that time I was the Great Steward. 12. I taught those disciples the path to rebirth in the company of the Brahmā gods. 13. But that spiritual life did not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to rebirth in the Brahma-world. 14. But this spiritual life that I now live is one that leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. 15. And what, Pansukula, is that spiritual life that leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana? 16. It is this Noble Eightfold Path; right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 17. This holy life, Pancasikha, leads to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. 18. “Those disciples of mine, Pancasikha, who understand my teaching entirely will, by the destruction of the taints, in this very life realize for themselves with direct knowledge the taintless liberation of mind, liberation by wisdom, and having entere 19. “Those disciples of mine, Pancasikha, who do not understand my teaching entirely will, by the destruction of three fetters and the reduction of greed, hatred, and delusion, become once-returners, returning once to this world to make an end of sufferi 20. Those who do not understand the entire Dispensation have destroyed three fetters and have become stream-enterers, no longer subject to rebirth in lower worlds, headed for enlightenment. 21. Thus, Pancasikha, the going forth of all these young men is not in vain, not fruitless. It has great fruit and great reward.” 22. This is what the Blessed One said. 23. Pleased, the gandhabba Pancasikha was satisfied with what the Blessed One said. 24. The Sutta on the Great Steward is finished. Paragraphs: $ 0 3 8 10 13 15 18 22 #
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Please segment these sentences into coherent paragraphs: 0. The subtle enlightenment is the form of the sun and moon within the subtle sign arisen from the emanation and gathering. 1. The analysis of that is the subtle mantra abiding in that. 2. Thus, there are two types of analysis of enlightenment, which is the meaning of the term “character.” 3. “In the rite, one should be urged” 4. means that one should generate one’s deity. 5. “It is said” means that after empowerment in the maṇḍala of the great pledge, the outer great maṇḍala is taught to be the manifest enlightenment. 6. The meaning of the term “rite” is that which is done. 7. In order to explain the urging, he says “mantra” and so on. 8. The Lord of Mantra is one's own deity, because he is generated in the center of the mandala in the nature of the Dharma Body. 9. His meditation is generated by the process of great passion, and so on. 10. Having consecrated the eyes, body, and so on, one should imagine the consecration on the crown of the head, the observances, and the vows. 11. When one is performing the great evocation,🔽one should imagine oneself as the Lord of the Vajra Family, and so on. 12. The vajra is the three secrets, and the mandala is the mandala circle. 13. The Lord of the Vajra is the one who is united with that, and one's own mantra is the Lord of the Vajra. 14. Having imagined the form of one's own mantra as the Lord of the Vajra, one should imagine the form of the Knowledge Being as the Lord of the Vajra. 15. The meaning is that one should make the gnosis itself nondual with the vajra-holder, the maṇḍala of the pledge and gnosis, and their lords. 16. One should meditate on the lord of the crown ornament, who is made nondual with those. 17. Having visualized the lord of each one in the crown ornament in accordance with the rite, the yogī will be successful when performing the great practice. 18. The meaning is that the yoga with such characteristics is called “the great success.” 19. Here is a verse: 20. The five victors emanate from the vajra-holder, 21. and it is reasonable that they dissolve into him. 22. It is established in the first chapter that the victors emanate from the buddha family. 23. The general teaching on the victors and the abodes of the victors 24. This is established in the first chapter itself. 25. When one abides in the middle, 26. there is the lord of mind in the place of that. 27. By this, beginning with “worship,” the supreme worship is explained. 28. “Everything” means the various. 29. “Always” means that the sixty branches are always the time. 30. The nectar of intuition is arisen from the various. 31. By that, one should worship. 32. There, at the time of the withdrawal, the intuition is the buddhas, 33. and the nectar is the moons. 34. At the time of meditative concentration, the intuition is the vajras, 35. and the nectar is the bliss of the beloveds, 36. which is their single taste. 37. At the time of prāṇa and āyāma, the jewel of the sattva experiencing the bliss of the buddhas of the three times is the nectar of gnosis. 38. At the time of retention, that very jewel of the mind is revealed. 39. At the time of recollection, the various applications of emanation are made of its nature. Paragraphs: $ 0 3 5 8 11 15 19 23 25 28 33 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Āryatārāsādhananāma 2. In Tibetan: 3. The Means of Attaining the Noble Tārā 4. Homage to the venerable Tārā! 5. The great Tārā, the liberator of the world, 6. I pay homage to her and practice her means of attainment. 7. For the sake of benefiting disciples,🔽I write this here. May the practitioner be successful! 8. First, one should visualize a green tāṃ on a moon disc in the heart. 9. The light rays from that invite the gurus, buddhas, and so forth. 10. Visualizing the guru in the form of Vajrasattva, 11. one should make offerings with mentally created offerings. 12. Having first made offerings of flowers and so forth, 13. one should perform the extensive seven-branch service. 14. I go for refuge to the Three Jewels. 15. I confess each and every misdeed. 16. I rejoice in the virtue of beings. 17. I take to mind the enlightenment of the Buddhas.🔽I go for refuge until enlightenment 18. to the Buddha, the Dharma, and the community. 19. In order to accomplish the aims of self and other, 20. I take up the thought of enlightenment. 21. I will generate the mind of highest enlightenment 22. and invite all beings to the feast of enlightenment. 23. I will practice the delightful conduct of enlightenment🔽and attain buddhahood for the benefit of the world. 24. Recite this verse and reflect on its meaning. 25. Then cultivate the four immeasurables:🔽loving kindness, compassion, joy, and impartiality. 26. After that, meditate on the emptiness of all phenomena. 27. Oṃ svabhāva śuddhaḥ sarvadharma svabhāva śuddho ’haṃ 28. Then, from the syllable tāṃ, which is imagined to be the essence of a lotus and moon, light radiates and the environment and its inhabitants melt into light and dissolve into the tāṃ. That also gradually melts and dissolves, and you meditate on every 29. Again, recollecting your previous aspiration, arise as the blue tāṃ on a seat of lotus and moon. 30. That completely transforms into a green utpala flower. 31. Light radiates from that in the ten directions, returns, and completely transforms into the form of Bhagavatī. 32. the right hand granting refuge, the left holding a stalk of utpala flowers, 33. adorned with all ornaments, with perfect attire, like the reflection in a mirror. 34. Then, the wisdom being similar to oneself dissolves. 35. With the two palms joined, the two middle fingers are joined at the tips behind the two index fingers. 36. Mentally, on the lotus of the heart, a green tāṃ blazes with light rays, accomplishing all aims. 37. Recite the mantra: oṃ tāre tuttāre ture svāhā. 38. The approach is accomplished with ten thousand recitations. 39. It gathers all the accumulations of reasoning and good qualities. Paragraphs: $ 0 4 8 14 24 27 29 38 #
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Please segment these sentences into coherent paragraphs: 0. Why was that? 1. They are the inconceivable miracles and the power of the Tathagata's samadhi.🔽🔽Those who are covered by the ignorance that is not in accord with omniscience 2. They do not have the pure eye of wisdom of the bodhisattvas, which sees the inconceivable miracles and the power of the samādhi of the tathāgatas. 3. They do not understand the way the realm of phenomena passes from one to another. 4. “It is like this: 5. There is a pure eye called the light of freedom from dust. 6. It is not associated with any cataracts or darkness. 7. If a person obtains it, 8. In the middle of the night, in the darkness of the blackest darkness, 9. in the midst of a crowd of many hundreds of thousands of beings, 10. in the midst of people whose eyes are disturbed by the darkness of the night,🔽he walks around, going here and there, standing, and engaging in various activities. 11. But those people do not see that person engaging in various activities, 12. and they do not know about it. 13. That person sees the great gathering of beings🔽engaging in various activities and conduct, 14. looking in different directions, 15. the different aspects of their shapes, 16. the different aspects of their colors, 17. and the different ways they are perceived. 18. In the same way, the Tathāgata, surrounded by an assembly of bodhisattvas, 19. possessing pure eyes that are free from attachment, 20. knows and sees the entire world.🔽He displays the buddhas’ 21. samādhis and great miracles, 22. but the great śrāvakas do not see the tathāgatas’ great miracles of emanation through wisdom and samādhi. 23. They also do not see that great assembly of bodhisattvas. 24. It is like this: 25. For example, if a certain monk were to enter into the meditative absorption of the earth element pervading everywhere, 26. or the meditative absorption of the water element pervading everywhere, 27. or the meditative absorption of the fire element pervading everywhere,🔽or the meditative absorption of the wind element pervading everywhere, 28. or the meditative absorption of the blue element pervading everywhere,🔽or the meditative absorption of the yellow element pervading everywhere, 29. or the meditative absorption of the red element pervading everywhere, 30. or the meditative absorption of the white element pervading everywhere, 31. or the meditative absorption of the divine element pervading everywhere, 32. or the meditative absorption of the bodies of various beings pervading everywhere,🔽or the meditative absorption of all sounds and melodies pervading everywhere, 33. or the meditative absorption of all objective references pervading everywhere,🔽in the midst of an assembly of many beings, 34. those beings in that assembly would not see that mass of water, 35. nor would they see that appearance of fire, 36. nor would they see the bodies of various beings pervading everywhere, up to the objective references pervading everywhere. 37. He entered into that samādhi.🔽 38. except for those who were absorbed in samādhi and were engaged in spiritual practice. 39. In the same way, when the Tathāgata revealed those inconceivable emanations of the realm of the buddhas through the samādhi of the buddhas, Paragraphs: $ 0 4 18 24 33 39 #
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Please segment these sentences into coherent paragraphs: 0. The word pratīpta means to be in the middle of the path. 1. The purpose of the gathering is the gathering. 2. I will eat it from the bears. 3. The king of the land of Seneca. 4. The Latin, the Occitan, and the Occitan are the same. 5. In the paradhis, Sudarthana. 6. The fire of the firearm and so forth, the fire of the scarf, the fire of the firearm, and so forth. 7. I have done this for him. 8. From the mountains, from the Mahāyāna, and from the Mahāyāna, 9. B. E. Strad. B. Brazritrio. 10. Avakara. 11. Who is the fisherman? 12. The king of the kṣaras, and so forth. 13. And the king of the slaughterhouse. 14. The earth is the earth of the building. 15. The name An is derived from the root of the root, vajra. 16. The armor is superior. 17. Shakti is the name of the yogin, the yak of the taco. 18. The word Adhiniṣṭha means peaceful. 19. The way they are, they are the way they are. 20. The first is the Tantra of the Middle Way. 21. The A. and the A. are from the A. and the A. are from the A. and the A. are from the A. and the A. are from the A. and the A. are from the A. and the A. are from the A. and the A. are from the A. and the A. are from the A. and the A. are from the A. 22. Many a-sa are more than the previous words. 23. The name of the king is Vaisheshya, and the name of the king is Hitta. 24. The gift is the giving of the right kind. 25. OD. 26. It is the root of all phenomena. 27. The name Aṇu is derived from Baktā. 28. The one with the th. 29. The king of the gods came from Agara. 30. It is not the time of the place, but the time of the reading. 31. The term is derived from the extremes of Katina, Pristina, and Samsara. 32. The nirmanakaya is the practice of the path. 33. He was a great man, and he was a great man. 34. The collection of the Tīrta is more extensive than the previous one. 35. Aśṭāla is from Āḍḍara. 36. The ashes of the Bhavati are the same as the ashes of the Am. 37. The end of the tea and the end of the ratha. 38. From the Duru, the Dhaka. 39. Sarvabhāva is from Ajatara, Khyentse, and Burha. Paragraphs: $ 0 11 18 23 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Bowing to Chan Master Baiziao Qing, bowing to Chan Master Baiziao Qing. Coming to visit Baiziao, the grandson of Dayang. 1. Wanting to clarify the perfect circle, knowing Danyan.🔽The autumn bones are washed by the misty rain on the horizontal mountain. 2. The face is scraped by the autumn wind blowing on the creek.🔽The leaves of the calamus are thin, the water and rocks are outstanding. 3. The loquat trees are dense, the windows and doors are dark. 4. Who is the staff at the head of the bed? 5. Begging me to follow the roots of the clouds. 6. In the banana path, in the banana path, the rain darkens the traveler's road on the hill. 7. The cooking smoke is in the mountain village.🔽The bamboo chicken flickers in the reflected water. 8. The wild geese fly diagonally in the gusting wind. 9. In the great sun path, in the great sun path, the good place in the chest of the Geng people. 10. Borrowing strength from the ancient rattan at the head of the bed.🔽The wind in the trees, the fallen leaves rustling. 11. The autumn mountains, the bare bones jutting out. 12. Two verses paying homage to Ming'an's stupa: The old master has no descendants. 13. The stone stupa has stood for years. 14. The golden needle and jade thread are very detailed. 15. The phoenix strings are ashamed of the phoenix glue. 16. The Chan tigers sleep coldly on the stone bed. 17. The autumn grass insects jump on the steps. 18. With thoughts, I bear the old matters in mind. 19. Without words, I stand sadly in the west wind. 20. Eulogy for Yuhuguan: The autumn sky is clear, washed by wind and frost. 21. The moon bathes the star river, even brighter. 22. Silently, it reflects itself in the jade vase. 23. The family's pure and wondrous reputation is hard to name.🔽Seeing Off a Monk Returning to Fuzhou Seeing Off a Monk Returning to Fuzhou, Unwilling to Accompany the Cold and Lonely in the Cloud Forest. 24. Returning to Sushan to Visit the Shortness of the Elder. 25. Not the Words of a Withered Stump, Like Clear Understanding. 26. If You Want to Meet Again, Rub the Rhinoceros Horn. 27. Sending Off the Head Seat of Luomen Sending Off the Head Seat of Luomen, Woven with Auspicious Grass, the Offering of the Chan Family. 28. A Piece of Luminous Jade, Smooth Without a Seam. 29. The Door Closes, Scales and Scales, the Water Does Not Flow.🔽The Window Contains the Slowly Freezing Clouds. 30. Sitting in the Cold Wind and Moon, the Autumn of the Reed Flowers. 31. Sleeping Enough, the Dreams of the Seagulls. 32. Now, Where It Is Rolled Up, Chasing the Old Man. 33. Hidden, Still Thinking of the Headache. 34. Bamboo Hut Verse Bamboo Hut Verse, the Jade Dragon Retreats, Leaving Remnants of Scales. 35. Weaving a Hut, the Business of Withered Uprightness.🔽The Chan Abode, a Nest for the Brocade Phoenix. 36. The Way, Practiced in the Cave of the Frost Moon. 37. Drinking This Bright Moonlight Spring. 38. Washing the dust on the bones. 39. The spring of Wuzong's Shaolin. Paragraphs: $ 0,6,9,12,20,23,27,34 #
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