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Please segment these sentences into coherent paragraphs: 0. The nature of mind and mental factors 1. Is not shared in common.🔽Therefore, how could the other 2. Be the primary awareness? 3. It is dependent on a single collection,🔽As cause and effect, and so forth. 4. Or else, it is designated as 5. Correct awareness in dependence. 6. The entity of the formless 7. Is not dependent on a single collection. 8. Its ordinary awareness 9. Is also not completely nonexistent. 10. However, due to the aspect of falsity, 11. It is said to be touched by error. 12. It is not awareness of thatness, 13. Therefore it is without object. 14. If consciousness there 15. Appears that way due to error, 16. Since it is called “awareness,”🔽It is clear without an object. 17. With or without aspect, 18. It is not a different type.🔽Therefore, we always assert 19. That the Buddha is consciousness. 20. Because it is similar to that, 21. Having known the attachment of others, 22. One attains the existence of obscuration. 23. In the system of the realists, 24. Like a wish-fulfilling tree, 25. The conceptual wind does not move it.🔽The Sage accomplishes 26. The perfect benefit of all worlds. 27. Therefore, the omniscience of the Victor 28. Is taught to be without seeing.🔽In order to accomplish the benefit 29. Of all omniscience without exception, 30. If the nature of white and so on is not mind, 31. Then how could it be? 32. If mind is the entity of white and so on, 33. By what valid knowledge is an external object established? 34. The individual appearances of blue and so on 35. it is similar to the aspect of consciousness. 36. If you prove that it arises from a homogeneous cause, 37. it is just like consciousness. 38. If you say that it is the cause of the attainment of external objects, 39. and if you assert that it is nondeceptive, Paragraphs: $ 0 6 10 14 20 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The commentary says: 1. Śakra, Lord of the Devas, said above that good men and good women who write out, receive and keep, and are rightly mindful of prajñā-pāramitā attain immeasurable merit. Now he explains its meaning. 2. This person, reading and reciting prajñā, up to anuttarā-samyak-saṃbodhi, not allowing other thoughts and mental factors to be mixed in, attains the merits as explained above. 3. But only following the spoken words and being unable to practice, with other thoughts not entering, although attaining merits, it is not called unsurpassed. 4. As for other thoughts and mental factors being mixed in, some say: 5. Stinginess, greed, and the evil thoughts that violate the six pāramitās are. 6. Some say: 7. Just do not allow evil thoughts to increase and grow in strength, and when they come, eliminate them. 8. Some say: 9. Do not allow the thoughts of śrāvakas and pratyekabuddhas to enter. 10. Some say: 11. Although indeterminate and distracted thoughts are not evil, because they obstruct the good path, they also do not allow them to enter. 12. Therefore, this person does not come from small merits. 13. The Buddha approves his words: 14. So it is! 15. In order to distinguish the power of pure practices, he asks Śakra in return, If all the people of Jambudvīpa were to accomplish the ten wholesome paths, and so on, as explained in the sūtra. 16. Although this merit is great, it is apart from the true nature of dharmas, so it is false, unstable, impermanent, perishable, and not enough to be considered great; 17. it is like grass and chaff, no matter how much, it is not as good as a small diamond. 18. Question: 19. Why did the bhikṣu tell Śakra, Good son, your merit is surpassed by this person? 20. Answer: 21. Śakra has already created the fruits of merit, becoming the lord of humans and gods, with majestic virtue and respect. 22. This bhikṣu values these wholesome dharmas and wants to manifest this merit, so he says, You are surpassed by this person. 23. Furthermore, this bhikṣu heard that Śakra attained the śrāvaka path, so he says: 24. Although you have merit, this bodhisattva surpasses you. 25. Śakra, having attained the Way, deeply contemplated the Buddha's teachings, and therefore did not give rise to a conceited mind, accepting his words: 26. For bodhisattvas seeking supreme perfect enlightenment, merely giving rise to the mind surpasses me, let alone practicing as taught! 27. Why is this? 28. Śakra's blessings and rewards are slight, while the bodhisattva's merits are pure and abundant. 29. Moreover, Śakra's blessings and virtues are attached to heavenly pleasures, for his own sake; 30. The bodhisattva's merits are dedicated to the bliss of the Buddha's path for all sentient beings. 31. At that time, the listeners in the assembly heard the bhikṣu say superior to you and Śakra accepting his words, and all gave rise to a mind of contempt for Śakra. 32. Therefore, Śakra said: 33. Not only does it surpass me, but it also surpasses the bodhisattvas who practice prajñā without skillful means, because when practicing prajñāpāramitā as taught, it is not mixed with other mental factors. 34. Here, Śakra himself explains the superior causes and conditions, namely, This bodhisattva practices prajñā as taught, and does not cut off the Buddha lineage, up to By practicing prajñāpāramitā, he attains these merits in this present life. 35. Question: 36. Why did Ānanda have this thought and say: 37. Does Śakra speak by his own power? 38. Or does he speak by the Buddha's power? 39. Answer: Paragraphs: $ 0 4 13 18 21 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Having worshipped well, one should pay homage. 1. Having received permission to admit the disciples, one should admit the disciples. 2. The ritual action of the master is complete. 3. Then, having made all the disciples free from poison, 4. having admitted them with the rite of one's own entry, one should perform the special rite for them as before. 5. The extensive rite for the disciples' entry, etc. is complete. 6. The second chapter of the Root Tantra of the glorious Supreme Original🔽Buddha,🔽the extensive explanation of the naga mandala 7. is complete. 8. The great bliss vajra secret is all the mundane and supramundane mandalas. 9. There are ten chapters. 10. That itself is the great king of chapters. The great pledge of all bliss, the extensive rite of the vajra secret, is complete. 11. It is in the manner of the root tantra. 12. Therein, all bliss is mundane and supramundane. 13. That itself is the pledge, since it pervades everywhere in the manner of the mundane and supramundane. 14. The first vajra arises from that. 15. Its secret is the ten mandalas, mundane and supramundane, as explained. 16. Its extensive ritual is the collection of the object of attainment and the means of attainment. 17. This concludes the explanation of the chapter on the ten mundane and supramundane mandalas from the Glorious Supreme Original Buddha, the extensive commentary on the perfection of wisdom called the Source. 18. Thus, in the root tantra of the second section, 19. the chapter on the ten mandalas is explained.🔽Having taught the ten mandalas in the root tantra of the second section,🔽now, in order to quickly accomplish the teachings of the perfection of wisdom, 20. if they are not accomplished due to the faults of disciples, 21. by the special means of accomplishment, 22. Then, etc. 23. Then is a word indicating the immediate past. 24. Having taught the Dharma discourse of the perfection of wisdom method in the manner previously explained, in order to meditate on that meaning, having generated the celestial mansion, the abode of great bliss Vajrasattva, 25. he resided there just as he is, having conferred the empowerment of Vajrasattva. 26. Immediately after the Bhagavat Vairocana resided there, 27. on the summit of that great vajra Meru, in the great vajra celestial mansion, 28. he resided in the manner of great bliss. 29. The abode of the Blessed One is the peak of the great Mount Meru, which is the nature of vajra, which appears individually to the disciples in all the desire realms, which arises from the accumulation of all the Tathagatas. 30. On that, in the great jewel vajra, 31. the Blessed One abides with such and such distinctions. 32. The great jewel vajra is the wish-fulfilling jewel marked with a five-pronged vajra. 33. Here, the great jewel is the wish-fulfilling jewel. 34. Because it is half vajra, it is the vajra jewel, as will be explained below. 35. It is blazing with the light of those. 36. Because it has that very clear light, 37. it is the clear light of the vajra jewel. 38. Adorned with those means made beautiful by those. 39. Since this has stainless radiance and luster with nets, half-nets, and so on, it is endowed with stainless luster. Paragraphs: $ 0 6 8 17 18 23 29 33 #
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Please segment these sentences into coherent paragraphs: 0. If it is asked, “Why is it drawn from the vāyu?” 1. The twenty-four, and so on, are the twenty-four sacred places and lands, such as Pulliramalaya, and so on, from the crown to the knees. 2. Since Vajragarbha asked, “What is the location of the earth?” 3. the Bhagavān replied, 4. “What is the location?” is the reply.🔽The twenty-four sacred places, such as Pulliramalaya, and so on, 5. are the nine gatherings. 6. Since it is asked, “By what?” 7. the reply is “moving and reversing,” and so on. 8. Also, going is the agent of that, which is the syllable hūṃ. 9. Returning is the syllable oṃ. 10. That is the seed of the two, because the two and a half syllables are uttered from within. 11. Also, with the sound of fierce and so on. Fierce is the time of the gathering of the elements, because of the conjunction. 12. The sound there is hidden, not otherwise. 13. What is said at that moment? It is said: 14. The end of the eighth and so on. The syllable ha is the end of the eighth, which is the syllable a. 15. After the class of ai, the class of ka, which is half of ka, is the syllable ha. 16. The two, ha and ka, are like hooks that draw up and down, respectively. This is the rule. 17. At the base, the maṇḍala of wind and so on is easy to understand. 18. Likewise, “the yogi/nī” and so forth: by means of the exhalation and inhalation of breath, the two seed syllables, the two upper seed syllables, the upper and lower, should be pressed down. The two, action and shape, should be eaten. 19. Therefore, the yogi/nī is like the Buddha, because of forbearance. 20. Likewise, “immediately transmigrates” means that by this practice, one transmigrates upward. 21. It is thought that this occurs through constant practice. 22. Or else, all the sins of the yogi/nī are immediately purified, and that is free from the previously mentioned. 23. Now, the result and faults of upward transmigration are stated. 24. Those who are gods and so on, who destroy the wheel of dharma and temples, who kill brahmins, and likewise who kill their father, mother, guru, and arhat, who commit the five heinous acts, and who engage in nonvirtue and non-virtuous actions with a s 25. and also thieves, who are controlled by ignorance, who are attached to the enjoyments of desire and so on, and who are held by sinful friends, sinful people, do not accomplish [the deity]. 26. However, those men 27. who are not free from the mind of a thief and so on, by the special path, they will also be truly exalted, and will attain the state of the Sugata, the Buddha Vajradhara, and so on. 28. “The purification of evil” means that one is not defiled by the faults of killing a god, and so on. 29. In that case, one will not be far from the things of cyclic existence. 30. But if that were so, then it would be logical to be liberated by the stages of the steps of a ladder. 31. So how could one who is evil by nature be liberated? 32. In order to teach the paths of action such as the ten virtues, 33. it is said that one is liberated by taking up the paths of the ten virtues and so on. 34. But at whatever time one is about to die, at that time one’s mind is agitated, 35. and one manifests the paths of action such as the ten virtues. 36. In that case, the example is that one’s evil is like mud, 37. In order to abandon evil later, one acts in accordance with the teachings. 38. The person who has committed evil becomes free from evil through the characteristic of being elevated from the good path. 39. However, at that time, consciousness itself becomes its nature. Paragraphs: $ 0 3 6 13 17 23 32 38 #
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Please segment these sentences into coherent paragraphs: 0. She was called the Good Shepherdess of the Royal Family. 1. Monks! 2. The Tathāgata Amitābhas son was the Buddha. 3. The name of the place was Moonlight. 4. The first is the order. 5. The name of the place was Stainless Beauty. 6. Monks! 7. The Tathāgata, the one with the greatest wisdom of infinite lifetimes, 8. The name of the place was The Fruit of Goodness. 9. He is the best of all who have miracles and great diligence. 10. This is called the Great Creation. 11. Monks! 12. The Tathagata Amitābha is the demon. 13. He was called King of the Offerings. 14. The name of the deity is giving. 15. The name of the king was Bhabhu. 16. Monks! 17. The great gathering of the tathāgatas, the hearers of the innumerable lives, 18. There were sixty thousand great disciples. 19. Monks! 20. All sentient beings thought well of him and said, Thus it is. 21. Meditate on the Buddha for ten days, holding the marks of his immeasurable life, and constantly remember the Tathāgata, who is in the state of bliss in the world. 22. This mantra, the glorious King of the Immortal Drum, should be recited continuously. 23. Three times a day, three times a night, I prostrate my hands to him, and all sentient beings think, The thus-gone one will live for an immeasurable amount of time. 24. Ten days later, the Tathagata will see the Tathagata, whose life will be immeasurable. 25. All the blessed buddhas who dwell in the ten directions will see it. 26. All roots of virtue are dedicated to the well-being of the world. 27. At the time of his death, he will remain before the Tathāgata for an infinite number of eons. 28. He will be reborn in the buddha realm of the Tathagata Amitābha. 29. Monks! 30. What is the mantra called the king of the undead drum? 31. The three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the 32. Avalokiteshvara. 33. The earth is empty. 34. The first is the Great Perfection. 35. The king said, Nirjatha! 36. The first is the root text, the root text, and the root text. 37. The first is the Jambhalapa. 38. The name of the king was Kyabti. 39. Amritha. Paragraphs: $ 0 4 11 16 19 29 35 #
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Please segment these sentences into coherent paragraphs: 0. “Shared” : this is the question. Having answered : having explained. 1. “There, there, etc., suffering comes to be” : by this he shows how the answer to the first question and the explanation of the second are given in the passage beginning “There, there, etc., suffering comes to be” . 2. By this very intention he shows that in the remaining questions beginning with the duka he gives the explanation and the answer only at the beginning and end of each section and not in the middle. 3. “Condition” : that from which a fruit comes to be is a condition, a cause. It is called “formation” because it forms its own fruit. 4. “In this case too, etc., formation is mentioned” . “Condition for nutriment” : a condition that is distinguished by the function of nutriment. 5. Here the function of nutriment is the function of producing, and the function of formation is the function of supporting. 6. The difference is this. Therefore he said: “This is the difference here below.”🔽When the nutriment non-cognizance is taken, although it is said “all beings,” still the non-percipient beings will not have been taken. Therefore the word “all” has a lim 7. just as in such passages as “All are afraid of punishment” , etc. And here the taking of those whose cankers are destroyed does not occur. It would be obvious 8. because the scope of questions is the particular and the general. But the teachers of the commentary did not take it thus. The intention is that there is no 9. thing called “Dhamma” that is formed. Here in the second question the condition is stated as “a formation.” 10. When he attained supreme enlightenment, then he knew all that is to be known. Therefore it is said: “Sitting in the Great 11. Enlightenment Place” . They lie down by themselves. “Enduring for a while”: able to endure a period, lasting for a long time, in succession. 12. The meaning is: by the order of the telling of the story.🔽By the one question: it has one measure, thus it is one; the question.🔽By the one question. 13. The answer is finished. This is the purport. 14. The explanation of the one question is ended. 15. The explanation of the two questions 16. Four aggregates: he first stated the state of being a name by the method of naming them, and then he said,🔽“Nibbāna is not included in the four aggregates” because he wanted to state the state of being a name of that .🔽For he will later say: “He make 17. For this is the excessive making of a name by them. Hence he said: “They make a name by themselves. 18. “For it is not so with feeling, etc.” 19. “Name” is a general name, a name for fame, a name for a quality, 20. or it is not a name at all, but a name for spontaneous rebirth. Having shown the first three kinds of names by way of an example, 21. he rejects the fourth kind by saying, “For it is not so with feeling, etc.” and shows that the other kind of name is a name in the sense of naming. 22. Why is it said “the great earth, etc.”? Are not the earth, water, fire, and air elements not intended here as “name”? But the material form is intended.🔽This is true, but the earth, etc., are shown by the example “as the great earth, etc.” because of 23. For feeling, etc., are immaterial phenomena. 24. and because of the absence of any other name in between the name earth and the name head hairs, etc., as there is in the case of the name of the four aggregates and the name of Nibbāna, which are separated by the name of the five aggregates. 25. Or alternatively, just as the contact called “contact with the name” is not apprehended without the name called “name,” so too, these are “name” in the sense of being apprehended as “name” and “matter” in the sense of being apprehended as “matter” wi 26. Here too the meaning should be understood in the way already given under the phrase “as with the earth” . 27. By the words “in the past, too” , etc., he shows that the designation of feeling, etc., by the name “name” is not only in the present but also in the past and the future, and that it is beginningless. 28. “Nibbana, however, is not so in the sense of name” : in the sense of naming.🔽“They name it” : they are exclusively intent upon it, they are absorbed in it, is the meaning; they do not occur without it. 29. “All” : the four aggregates and nibbana. 30. In the object in which the feeling aggregate occurs, the perception and the other aggregates occur too, because they are associated with it. 31. Therefore it is not as if it were not naming it, because it occurs without it. The same method applies to the perception aggregate, etc.🔽Thus it is said: “They name each other in the object.” 32. In the stainless states, such as the path and fruit, etc. 33. In some material dhammas too, of course, the object-predominance is found, but in nibbana it is very strong, because it is the supreme peace and calm. 34. It is said to be “named in oneself” as object-predominance condition. For the noble ones, 35. even though they spend the whole day with that as their object, they are not satisfied. 36. By “in the mode of impinging,” he shows that it is called “materiality” because it impinges. Herein, impinging is the occurrence of a different kind of state🔽when the conditions that are adverse to cold, etc., are present. But is not the occurrence o 37. It is, but not so very clearly. For what is intended here as impinging is that which is very clearly so. 38. That is why it is said: “Bhikkhus, it impinges, thus it is material (rūpa);🔽by what does it impinge? It impinges by cold, it impingesa by heat” , and so on. 39. If that is so, how is it that the world of Brahmā is called “material” ? Paragraphs: $ 0 4 7 10 12 15 16 19 22 25 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Above, it clarifies that there is neither existence nor non-existence. 1. Outsiders say: 2. Ordinary beings have bondage and no liberation. 3. Noble ones have liberation and no bondage. 4. How can it be said that there is neither existence nor non-existence? 5. Moreover, if one gives rise to the view of existence and non-existence, it is called bondage. 6. Departing from existence and non-existence is the correct contemplation of the middle way. 7. It is called liberation. 8. The view of existence and non-existence ceases, but the clinging to bondage and liberation still arises. 9. Therefore, the chapter on contemplating bondage and liberation comes next. 10. The chapter is divided into two parts. 11. The first refutes the root of bondage and liberation. 12. The second directly refutes bondage and liberation. 13. Refuting the root is divided into two parts. 14. First, it refutes the root of bondage, and second, it refutes the root of liberation. 15. Sentient beings and the five aggregates are the root of bondage to birth and death. 16. Destroying these sentient beings and the five aggregates is called the root of liberation. 17. Ben means essence. 18. The Mahāprajñāpāramitā Śāstra says: 19. The limit of birth and death is like empty space. 20. The limit of the nature of sentient beings is also like empty space. 21. Within this, there is no coming and going of birth and death, and there is also no one who is liberated. 22. This clarifies that the two bases are empty. 23. This is the great purport of the correct mindfulness of bodhisattvas. 24. In the section on breaking the basis of bondage, there are three parts. 25. First, using permanence and impermanence to break it down. 26. Second, the five searches to break it down. 27. Third, using the existence and non-existence of the body to break it down. 28. It is said that birth and death are not completely without a basis. This establishes the basis of right bondage. 29. The basis of bondage is: 30. The sūtra speaks of sentient beings and the five aggregates. 31. It is asked: How is this different from what was established above? 32. The answer is: Above, it was simply established that there are people and dharmas. 33. Now, using coming and going to prove that there are people and dharmas. 34. Above, it was simply breaking down the person and dharmas. 35. Now, breaking down the absence of coming and going, there are no people and dharmas. 36. It is asked: Why establish the person and dharmas, and then break down the person and dharmas? 37. The answer is: The Laṅkāvatāra Sūtra says: 38. The views of sentient beings' delusions do not go beyond person and dharmas. 39. Now, by refuting person and dharma, it clarifies the two kinds of no-self. Paragraphs: $ 0 1 5 8 10 13 18 24 28 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Fifth, the fruition of union.🔽First, the view of union: 1. The buddhas, as many as the grains of sand in the Ganges,🔽Have realized this very thing, 2. Abandoning the extremes of existence and nonexistence.🔽The nature of mahamudra is accomplished, 3. Abandoning all views.🔽The view and the viewer are nondual.🔽Since these things are unborn,🔽There is no concept of Dharma or non-Dharma. 4. Since there is no Dharma, there is no dharmata. 5. All phenomena are devoid of self,🔽lacking any substantial reality,🔽and devoid of the characteristics of phenomena. 6. In the nonconceptual ultimate🔽there is no enlightenment,🔽no meditation. 7. In the reality of nondual wisdom,🔽to train in characteristics is to exhaust oneself.🔽Reality is like space, beyond imagination, 8. and pure by nature.🔽In reality, nondual mind is indivisible, 9. and the dharmadhatu has no location.🔽Space abides in space. 10. Do not meditate on the characteristics of objects.🔽Emptiness and afflictions are conquered by emptiness. 11. If you cling to the existence or nonexistence of emptiness,🔽that itself becomes a great stain. 12. Emptiness and nonemptiness are inconceivable.🔽The essence is nondual wisdom itself. 13. Buddhahood is pure, free from abandonment and attainment. 14. Neither existent nor nonexistent, free from permanence and annihilation, arising and ceasing, and extremes, 15. the sky of nonarising is free from claims.🔽The teaching on the union of appearance and emptiness:🔽Samsara and nirvana🔽are completely free from the two concepts. 16. Where they are a single entity,🔽that is explained as “union.” 17. When the meaning of the thoroughly afflicted and completely pure🔽is understood to be the ultimate🔽and they are understood to be one, 18. that is known as “union.”🔽The conceptualization of all things as existent 19. and the conceptualization of things as nonexistent🔽are abandoned by the yogi.🔽The yogi should practice the single 20. and understand that as “union.”🔽The two concepts of “grasped” and “grasper”🔽do not exist in the mind. 21. Where there is no 22. The one who has half of that is said to be in union.🔽The one who has abandoned the views of eternalism and nihilism 23. and is well-established in the stage of union🔽knows the suchness of this and is wise. 24. The union of remainder and no remainder is nonconceptuality;🔽the union of the two conceptions of selflessness is liberation. 25. The union of the illusion of speech and mind and luminosity🔽is the abode of the concentration of nondual union.🔽Since everything is equalized in union, 26. the concepts are purified by meditating on the antidote.🔽The union of the relative and the ultimate is mixed; 27. the union of the ultimate and the suchness of the relative🔽is the union of the nonarising of phenomena 28. and the nonexistence of entities.🔽The nonconceptual and nonapprehending antidote 29. that abides in the path of space🔽is called the meditation of the meditation of union. 30. Equality, purity, and inexhaustibility 31. it is nonreferential and utterly peaceful.🔽Through śamatha and vipaśyanā, 32. in the dharmatā that is empty of everything,🔽there is no object of meditation or meditator. 33. The small, medium, and great wisdom of dharmatā🔽conquer the great, medium, and small stains of the three realms. 34. Through the complete purification of the three wisdoms,🔽one will abide on the ten bhūmis and gradually 35. abandon the connate stains.🔽Third, the union of connection is🔽the union of emptiness and compassion, 36. which is inseparable.🔽The union of method and wisdom 37. is the union of the unborn, unelaborate dharmatā.🔽The union of sleep and being awake 38. is the union of all being present in the emptiness of yoga.🔽The union of things and nonthings 39. is the union of being in equipoise and not being in equipoise. Paragraphs: $ 0 4 10 15 19 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. The sutra has four sentences, the first two accomplish virtues and the last two avoid faults. 1. The last two rely on the teachings, one receiving the teachings and the other attaining the purport. 2. The commentary says the remaining sentences are generally concluded with 'tranquil extinction,' meaning being without covering, without arrogance, receiving the teachings, and attaining the purport, all have the meaning of tranquil extinction. 3. This is based on the ancient commentary, which directly follows the sutra text. 4. If we follow the sutra as interpreted by the treatise, the three phrases are slightly different. Patience is called the accomplishment of a good mind, gentleness is called tranquility, and tranquility is called good tranquility. 5. The treatise says accomplishment of a good mind refers to the practice of counteracting. 6. Because of growth concludes the fruit of superior mind and desire. 7. This fruit arises from the two kinds of counteragents in the third part of the previous [text], the practice of guarding afflictions and the practice of guarding the Lesser Vehicle. 8. Since those counteragents are fulfilled here, it is called a good mind. 9. Now, what is called patience is precisely the ability to endure. 10. The treatise says accomplishment of a tranquil mind refers to the power of the previous counteractive practice and growth. 11. It concludes the two fruits of removing hindrances, because by the power of guarding against afflictions and counteracting, one attains the absence of the two hindrances. 12. Since there are no two hindrances, it is called gentleness. 13. The treatise says the accomplishment of such a good and tranquil mind is manifested by the previous two phrases. 14. The commentary states: 15. Good refers to the first phrase, and tranquility refers to the second phrase. 16. Combining the first two together is good tranquility, which accomplishes the fruition of the mind of repaying kindness. It is said that the first two phrases manifest that fruition. 17. Because this one fruition arises from both the superior and the two kinds of antidotes, and from the two kinds of distancing. 18. The commentary states: 19. The above three phrases in total conclude the four fruitions. 20. The commentary states: Referring to the practices of benefiting oneself and others, and below this explains the name of the fruition. 21. Not abandoning what came before and below distinguishes the place where it arises. 22. This is precisely the aspect of inexhaustible practice uses the current sutra text to explain the fourth aspect of inexhaustible practice. 23. First, it cites what came before because this fruition correctly arises from the practice of protecting the Lesser Vehicle, and when this previous fruition is accomplished, this fruition is also accomplished. 24. The commentary states: If the strings of a qin are too loose or too tight, this is the Tathagata's teaching to Lohitya. 25. He was the son of a very wealthy elder, and his feet did not touch the ground. 26. After going forth, he diligently practiced the path, with blood flowing from his feet. 27. The Buddha asked: 28. Have you ever played the lute? 29. He replied: 30. I have played. 31. What happens when the strings are too loose? 32. He replied: 33. They do not sound. 34. What happens when the strings are too tight? 35. He replied: 36. They break. 37. What should be done? 38. He replied: 39. Not too loose, not too tight. Paragraphs: $ 0 4 10 14 20 24 #
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Please segment these sentences into coherent paragraphs: 0. They will always be men, 1. With all their faculties complete. 2. Maitreya, 3. There are four kinds of karma 4. That can cause men to receive the body of a hermaphrodite, 5. The lowest among all people. 6. What are the four? 7. First, having impure thoughts towards those who are respected. 8. Second, being attached to inappropriate places on the bodies of men. 9. Third, engaging in sexual activity with oneself. 10. Fourth, to sell one's own body to others. 11. If there are sentient beings who have engaged in such acts, 12. they should deeply reproach themselves, 13. repenting for their past transgressions. 14. Giving rise to pure faith, 15. they should create Buddha images. 16. Even if they attain Buddhahood, they will not receive such a body. 17. Maitreya! 18. There are four conditions 19. that cause men to always give rise to a woman's lustful desires, 20. enjoying others acting as a man towards them. 21. What are the four? 22. First, either out of resentment or playfulness, 23. slandering and defaming others. 24. Second, enjoying wearing women's clothing and ornaments. 25. Third, engaging in impure acts with a relative woman. 26. Fourth, falsely accepting offerings without any superior virtue. 27. Due to these causes and conditions, it causes men to give rise to such deviant afflictions. 28. If one repents past transgressions 29. and does not create new ones, 30. giving rise to faith and joy, 31. creating Buddha images, 32. their offenses will be extinguished. 33. This mind is also extinguished. 34. Maitreya. 35. There are five kinds of stinginess. 36. That can destroy sentient beings. 37. What are the five? 38. First, being stingy with the neighboring villages where one resides. 39. Because of this, one will be born in the wilderness. Paragraphs: $ 0 2 11 17 28 34 #
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Please segment these sentences into coherent paragraphs: 0. They are divided into two kinds of emptiness. 1. Question: 2. It would be sufficient to directly explain the emptiness of characteristics. 3. Why is it necessary to proclaim the emptiness of self-characteristics? 4. In order to clarify that the self-nature and characteristics of all dharmas are empty, it is only said to be self. 5. As for the emptiness of all dharmas, 6. The aggregates, sense bases, and elements, etc. are called all dharmas. 7. Within these all dharmas, the characteristics are distinguished. 8. All kinds are empty. 9. It is called the emptiness of all dharmas. 10. Question: 11. If you say that all dharmas are empty, 12. this is not so. 13. All dharmas 14. each have their own characteristics. 15. How can you say they are empty? 16. Answer: 17. The self-characteristics of dharmas are indeterminate, 18. therefore they are said to be empty. 19. The emptiness of non-apprehension:🔽Samsara and nirvana, all dharmas, 20. the nature and characteristics are extinguished. 21. Seeking them cannot be apprehended, 22. therefore it is called emptiness. 23. Within this there are three: 24. First, within those aggregates, realms, and sense bases, 25. seeking a self cannot be apprehended, 26. this is called emptiness. 27. Second, within those causes and conditions, 28. seeking the intrinsic nature of dharmas cannot be apprehended, 29. therefore it is called emptiness. 30. Like seeking a fist within five fingers cannot be apprehended. 31. Third, seeking the causes and conditions of dharmas also cannot be apprehended, 32. this is called emptiness. 33. Question: 34. Is it because of lesser wisdom that seeking dharmas cannot be apprehended? 35. Or is it because they truly do not exist that seeking dharmas cannot be apprehended? 36. The treatise itself explains: 37. Because the dharma is truly nonexistent. 38. When sought, it cannot be attained. 39. However, this emptiness, Paragraphs: $ 0 10 16 19 23 33 36 #
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Please segment these sentences into coherent paragraphs: 0. One question. 1. Two answers divided into six as in the treatise. Four, based on the acceptance of pure conduct, to clarify the acceptance of food and drink, divided into two. 2. One question. 3. Two answers divided into three as in the treatise. 4. The third approach, based on the two dharmas of no food and food, to clarify the concise meaning, is divided into four. 5. One, a general heading. 6. Second, list the names. 7. Third, explain in detail, divided into two parts. 8. First, explain the part without food, divided into two parts. 9. First, state. 10. Second, explain, divided into two parts. 11. First, explain the fault of not enjoying. 12. Second, explain the fault of death. 13. Second, explain the part with food, divided into six parts: first, generally indicate; second, list the names; third, explain in detail, divided into two parts. 14. First, explain the equal food, divided into two parts. 15. First, state. 16. Second, explain, divided into five parts as in the treatise. 17. Second, explain the unequal food, divided into two parts. 18. First, state.🔽Second, explain, divided into five parts as in the treatise. 19. Fourth, explain the benefits of equal food, divided into five parts. 20. First, explain the benefits of not eating too little, divided into two parts. 21. First, establish the cause. 22. Second, reveal the effect. 23. Second, explain the benefits of not eating too much, divided into two parts. 24. First, establish the cause. 25. Second, reveal the effect. 26. Third and fourth, explain together the benefits of eating neither unwholesome food nor undigested food, divided into two parts. 27. First, establish the cause. 28. Second, reveal the effect. 29. Fifth, clarifying the benefits of non-defiled food and proper food, divided into two parts. 30. First, stating the reason.🔽Second, revealing the result. 31. Fifth, clarifying the faults of unequal food, divided into five parts. 32. First, clarifying the faults of eating too little. 33. Second, clarifying the faults of eating too much, divided into three parts. 34. First, stating the reason. 35. Second, giving an analogy. 36. Third, revealing the result. 37. Third, clarifying the faults of undigested food, divided into two parts. 38. First, stating the reason. 39. Second, revealing the result. Paragraphs: $ 0 4 13 19 31 #
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Please segment these sentences into coherent paragraphs: 0. Emerging from the wishless samādhi, he sees the cessation of inhalation and exhalation, and abides in the signless samādhi. 1. In this way, he is able to cultivate and perfect the four establishments of mindfulness and the three gates of liberation. 2. That bodhisattva, by observing the arising and ceasing of inhalation and exhalation, observes arising and ceasing, and thus cultivates and perfects the four right efforts. 3. That bodhisattva, by observing the arising and ceasing of inhalation and exhalation, is able to fully cultivate and perfect the four bases of supernatural power. 4. He observes inhalation and exhalation, and is able to disperse and destroy the body, like dust through a window. 5. At that time, he is able to cultivate and perfect the five faculties. By the skillful means of the arising and ceasing of inhalation and exhalation, he observes the three practices, and in this way is able to cultivate and perfect the five powers. 6. They use the method of receiving and contemplating the inhalation and exhalation of breath to observe the cessation and extinction of the mind, and thus cultivate the seven factors of enlightenment to perfection. 7. They use the method of mindfulness of the wind of inhalation and exhalation to disperse and destroy all the earth element and all forms without exception. 8. They have no characteristics, no language, no appearance, no provisional names, and the three activities are tranquil, extremely tranquil, and extinguished, attaining the concentration of no objects. 9. This is called the fundamental practice of the dhyāna pāramitā of playing in samādhi. 10. This is the fundamental practice of dhyāna shared by all bodhisattva-mahāsattvas and śrāvakas and pratyekabuddhas. 11. If one abides in this with lesser vigor, one may attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or even abide in the fruit of arhatship. If a bodhisattva has firm vigor and a mind of great compassion, carin 12. Those bodhisattva-mahāsattvas, in this way, abide in the fundamental practice and play of the samādhi of dhyāna, do not regress from anuttarā-samyak-saṃbodhi, do not fall into the fixed aggregation of śrāvakas, and do not abandon the great armor of t 13. Those bodhisattva-mahāsattvas perfect the perfection of dhyāna, and having perfected the perfection of dhyāna, they are able to perfect the six perfections. 14. Pure Wisdom! 15. Up to if in a country, whether bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās, wishing to enter the Śrāvakayāna, wishing to enter the Pratyekabuddhayāna, or wishing to enter the Mahāyāna, or good men or good women, who in this way contemplate the fundamen 16. If in a country there are such fields of merit associated with meditative absorption, then the kṣatriya king of that country will obtain ten kinds of delightful dharmas. 17. What are the ten? 18. First, peace and security, eliminating all afflictions; 19. second, long life; 20. third, attaining the most excellent form; 21. fourth, having delicate and soft skin; 22. fifth, having lovable limbs and joints; 23. sixth, obtaining good retinue; 24. seventh, being able to cultivate wholesome karma; 25. eighth, being mindful of compassionate skillful means; 26. ninth, always being in accord with a vessel of fame and merit; 27. tenth, after death, being reborn in the heavens. 28. These are the ten. 29. Moreover, that country will attain ten kinds of supreme benefits. 30. What are the ten? 31. First, it will not be robbed or harmed by thieves from itself or others; 32. second, there will also be no evil thieves, poisonous beasts, mosquitoes, gadflies, locusts, and so forth; 33. third, there will be no drought or flood, untimely wind or rain, cold or hot touches; 34. fourth, the land will be level, without hills, marshes, dangerous ravines, or barren wastes; 35. Fifth, in that land, all seeds, the five grains, various medicines, grasses, trees, and forests are lush and abundant, without any bitter, astringent, or unpleasant flavors in the flowers and fruits; 36. Sixth, there are no evil sounds, disputes, rebellions, famine, illness, or untimely death; 37. Seventh, the beings in that land have long lives, are upright and happy, and are prosperous and full, without defiled minds, and play and enjoy themselves happily, practicing the Dharma and being reborn in the heavens; 38. Eighth, in that land, the various fields of blessings and virtues are the basis for abiding, loving and following meditation and samādhi; 39. Ninth, the beings in that land have all they need for food and drink, without any lack, and the excellent and delightful resources nourish the four elements, in accordance with their faculties, increasing and growing without obstruction; Paragraphs: $ 0 4 9 11 14 16 18 29 31 #
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Please segment these sentences into coherent paragraphs: 0. He is indifferent to the faults of sentient beings and the faults of the afflictions. 1. He is engaged in the welfare of many people, the happiness of many people, and the compassion of the world. He is engaged in the welfare of gods and humans, the welfare of a great number of people, and for the sake of healing and happiness. 2. He is steadfast. 3. Suppose someone were to approach a holy being 4. and say, “O being, I entrust this treasure to you. 5. You must keep it well and protect it well. 6. When I have returned from another country after ten or twenty years, 7. you must return this treasure to me.”🔽And he were to entrust the treasure to his care. 8. That person, having received that treasure, 9. would keep it well and protect it well. 10. And when that person returned, he would return the treasure to him. 11. Bhagavān, 12. if someone entrusts the treasure of the sublime Dharma to a bodhisattva, 13. he will not be able to repay him even in many hundreds of thousands of millions of eons. 14. and will be of service to many people. 15. The lineage of the Buddha, the lineage of the Dharma, and the lineage of the Saṅgha will be uninterrupted.” 16. Blessed One,🔽I am not able to accomplish the task of accomplishing the bodhisattvas, 17. and that goal. 18. Blessed One, 19. this bodhisattva mahāsattva Maitreya is present in this very retinue, 20. and is manifest.🔽Blessed One, if you instruct him, 21. in the future, 22. in the final five hundred years, at the time when the Dharma is disappearing, 23. They will uphold this unsurpassed, perfect enlightenment, which the Tathāgata has accomplished over incalculable tens of millions of eons. 24. They will spread it. 25. Why is that? 26. Blessed One, 27. it is because this bodhisattva mahāsattva Maitreya will fully awaken to unsurpassed, perfect buddhahood after the Tathāgata. 28. Blessed One, 29. it is like this: 30. For example,🔽the eldest son of a king anointed on the crown of his head 31. will be appointed to the kingdom after the king. 32. While the king, the one anointed on the crown of the head, is still present, he would be eager to rule the kingdom. 33. He would be righteous. 34. He would think, 35. ‘After this king, the one anointed on the crown of the head, I will be the king.’ 36. He would obtain relief. 37. In that way, he would be diligent in whatever the king’s duties are. 38. Bhagavān, in the same way, after the Tathāgata has passed into nirvāṇa, 39. this bodhisattva mahāsattva Maitreya will be sent to rule the great Dharma kingdom. Paragraphs: $ 0 3 11 16 18 25 28 38 #
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Please segment these sentences into coherent paragraphs: 0. If there are those in the world who increase their right views, 1. Even if they are reborn a hundred or a thousand times, they will never fall into evil destinies. 2. After the Buddha spoke this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 3. (789) Thus have I heard. 4. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 5. At that time, the brāhman Jātiśrona came to where the Buddha was, bowed at the Buddha's feet, and exchanged greetings with the World-Honored One. After finishing the greetings, he sat to one side and said to the Buddha: 6. Gautama! 7. What is called right view? What is right view? 8. The Buddha told the brāhman: 9. There are two kinds of right views. 10. There is right view that is worldly, conventional, with taints, and appropriated, leading to a good destination; 11. There is right view that is noble, transcendent, without taints, not appropriated, fully ending suffering, leading to the end of suffering. 12. What is right view that is worldly, conventional, with taints, and appropriated, leading to a good destination? 13. It is right view that there is giving, there is sacrifice, there are offerings; there are fruits and results of good and bad actions; there is this world and the next world; there are fathers and mothers; there are beings who are reborn spontaneously 14. Brahmin! 15. This is called right view that is worldly, conventional, with taints, and appropriated, leading to a good destination. 16. Brahmin! 17. What is right view that is noble, transcendent, without taints, not appropriated, fully ending suffering, leading to the end of suffering? 18. It is when the noble disciple contemplates suffering as suffering, the arising of suffering as the arising of suffering, the cessation of suffering as the cessation of suffering, and the path as the path, with thoughts associated with the undefiled, 19. Having spoken this sūtra, the brāhman Jyotipāla rejoiced in what the Buddha taught, and rose from his seat to leave. 20. As with right view, so also with right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, each sūtra is explained as above. 21. Thus have I heard: 22. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 23. At that time, the World-Honored One told the bhikṣus: 24. There is wrong and the wrong path, and there is right and the right path. 25. Listen attentively, consider it well, and I will explain it to you. 26. What is wrong? 27. It refers to the hells, animal realm, and hungry ghost realm. 28. What is the wrong path? 29. It refers to wrong views, up to and including wrong concentration. 30. What is right? 31. It refers to humans, gods, and nirvana. 32. What is the right path? 33. It refers to right views, up to and including right concentration. 34. After the Buddha taught this sutra, the monks heard what the Buddha taught, and joyfully undertook to follow it. 35. Thus have I heard: 36. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 37. At that time, the World-Honored One told the monks: 38. There is wrong, and there is the wrong path, there is right, and there is the right path. 39. Listen carefully, consider it well, and I will explain it to you. Paragraphs: $ 3 21 35 #fter giving it up, goes forth and enters the empty and secluded mountains and forests to practice austerities, then I will not ac 35. Whether in the human realm or in the heavens, I only wish to serve a lord like you. His mind is resolute, his intentions are so firm. If he abandons us and enters the empty mountains and secluded forests, my mind will be the same, steadfast and unmov 36. If it is as I am now, a wife without a husband, and seeing my master leave the house and go to the mountains and forests, leaving me alone and single in an empty room, how can I bear it without my heart bursting? 37. ' Then she spoke a verse, saying: 38. 'My body and mind are now very hard, like iron and stone, no different, 39. My master has left and entered the mountains, the palace is empty, why does my heart not break now?' Paragraphs: $ 0,5,7,9,11,15,18,29,34,37 #
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Please segment these sentences into coherent paragraphs: 0. This is the purity of the gods. 1. Then, the pure masters also train in that. 2. The secret empowerment conferral. 3. Holding up the golden scalpel for the offering, 4. Just as a skilled eye doctor 5. removes the world’s cataracts,🔽Son, the conquerors will remove 6. the cataracts of your ignorance. 7. oṃ vajra-netra avahara-paṭalaṃ hrīḥ 8. Take up the mirror and say: 9. The dharmadhātu itself is shown🔽as the nature of all phenomena. 10. All phenomena are like reflections🔽—pure, clear, and unclouded. 11. They cannot be grasped or expressed. 12. They arise from causes and karma. 13. They have no intrinsic reality and no location. 14. Knowing phenomena in that way, 15. act for the benefit of sentient beings without compare. 16. You will be born as a child of the buddhas. 17. Then ring the bell and say: 18. The characteristics of phenomena are like space. 19. By uniting with the one equal to space, 20. all is illuminated as equality. 21. With “A,” give the essence of the bell. 22. Then, with “Make the tatas pleased” and “Ho,” give the bow, 23. and have them shoot it into the four directions and above and below. 24. Again, on the mirror seat, 25. “Vajrasattva is like a mirror, 26. pure, clear, and unclouded. 27. The nature of the lord of all buddhas 28. dwells in your heart, child. 29. ” Holding up the mirror, “Oṃ mañcu śrī a.” 30. Place the wheel between the feet. 31. Give the conch in the hand. 32. “Today, in all worlds, 33. the protectors turn the wheel. 34. The dharma conch is to be taken up 35. and filled everywhere without exception.🔽Do not be doubtful or uncertain 36. and be of a mind free of worry. 37. The supreme way of practicing secret mantra is proclaimed in this world. 38. If you do this, you will repay the Buddha’s 39. kindness with gratitude. Paragraphs: $ 0 3 8 17 24 32 #und essential of the Dharma, 19. The Way is still without a name, let alone seeing traces in emptiness? 20. All external and internal sense bases, discriminated, are all nonexistent, 21. Formless, invisible, then one accords with pure wisdom. 22. Considering desire not to arise from the mind, also not attached to emptiness, 23. There is no attachment to either, and one attains supreme perfect enlightenment. 24. The foolish and deluded have not yet seen the light, and think it arises from the mind's consciousness. 25. The six dharmas give rise to the six sense objects, and thus doubts and thoughts arise. 26. Because of consciousness, one receives this body, and naturally forms the four elements. 27. Transmigrating towards the five destinies, one does not understand the nature of emptiness. 28. As if there were a person who thinks, himself saying that the root of defilement is originally non-existent, 29. The body and mind are both born obstructed, how can one penetrate the thoughts of existence and non-existence? 30. The wonderful contemplation illuminates the three times, manifesting and expounding all dharmas. 31. The essence of the buddhas is the wonderful teaching, neither existent nor non-existent. 32. The suffering of the world is due to ignorance, equal emptiness without reliance. 33. Contemplating and understanding the equality of existence and non-existence, therefore called the wisdom of equality. 34. Sometimes consciousness of existence and non-existence, this is not the wisdom of the Tathāgata. 35. Those who are not attached to either, their minds are level like an echo. 36. The eightfold path ends in the cessation of suffering, the eight liberations wash the defilements of the mind, 37. The eight echoes all return to emptiness, the eight wisdoms do not arise. 38. Departing from oneself and others, there is no obstruction in between, 39. Following the defilements of consciousness, this is called impartial wisdom. Paragraphs: $ 0 4 8 12 16 18 24 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Śāradvatīputra, 1. in the same way, the fire of the bodhisattva’s wisdom, which burns the afflictions that would lead to the formation of karmic imprints, and then fully awakens to unsurpassed, perfect, complete awakening, does not come from anywhere. 2. Śāradvatīputra, 3. it is like this: 4. For example, whether the worlds of the great billionfold universe are burning or not, 5. they are the nature of space. 6. Śāradvatīputra, 7. in the same way, whether bodhisattvas fully awaken to unsurpassed, perfect, complete awakening 8. whether or not they are fully awakened, 9. all phenomena are the essence of awakening. 10. Śāradvatīputra, 11. the Thus-Gone One has taught these analogies in order to gather the bodhisattvas. Any bodhisattvas who hear and believe in them will all achieve such analogies. 12. When the Blessed One explained this garland of analogies, twenty-four thousand beings gave rise to the mind set on unsurpassed and perfect awakening. 13. Then, at that time, the Blessed One spoke these verses:🔽“The awakening of the buddhas is supreme and difficult to see, 14. profound, subtle, immaculate, and nothing at all. 15. Therefore, those who wish to attain awakening 16. Should not be obstructed by phenomena here. 17. Knowledge is extremely pure and fabricated, 18. Illuminating everywhere and radiant, 19. Well-established in the stainless seal, 20. One can reach this supreme awakening. 21. Whether in the past or future, 22. The mind is pure and luminous by nature. 23. The afflictions that afflict the mind 24. Should be properly abandoned. 25. Here there is no creator and no experiencer, 26. All phenomena are without trace, indeterminate, 27. Without person and taught to be without self. 28. The essence of dreams is like space. 29. These are not distinguished by physical action, 30. Not imagined by speech or mind. 31. It is not created, nor is it other than that. 32. It cannot be exemplified by anything. 33. It is like space, its nature is stainless, 34. It is formless, it cannot be shown, 35. It is not an object of the eye, nor of the ear, 36. Nor of the nose, tongue, body, or mind. 37. It is not a characteristic, nor is it a cessation of characteristics. 38. It is peaceful, without abode, like a reflection of the moon in water. 39. The mind does not move there, nor does the mental faculty. Paragraphs: $ 0 4 10 13 17 21 25 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Is it not already taught that the proposition is to be established? 1. It is not even extended that it is the conclusion of that. 2. What is the use of a conclusion for one who has already taught that this is the meaning here? 3. Others say that this definition of the thesis is by the author of the Pramānfi avārttika. 4. For, the definition of the Pramānfi avārttika is the objection to the sūtras, the response to that, and the statement of the distinction. 5. Therefore, this is the statement of the distinction. 6. That is not so. 7. By the acceptance of the proposition, it is the desire to establish and the desire of the author of the treatise that is not refuted. 8. Or is it that you are explaining that it is a proof?🔽If you assert that it is a proof, you do not assert that it is a probandum. 9. But that is not so, because you do assert that it is a probandum. 10. If you definitely assert that it is a probandum, 11. then it is not a proof, because it is the opposite of that which is asserted to be a proof.🔽Therefore, even though it is not stated, it is pervaded by being asserted. 12. If you say that the probandum is only the position, 13. then since the proof is also asserted to be the probandum, it becomes the position. Therefore it is not the case that both are impossible. 14. This is not from the point of view of a single name. 15. And the desire of the author of the treatise would be fulfilled, 16. because the opponent would have accepted that. 17. But if you say that the opponent’s acceptance is established because of proximity, 18. that is not so, 19. because the desire of the author of the treatise would be accepted by the opponent. 20. Moreover, why would you not accept the reason of pervasion? 21. Because proximity is taught by the mind, and it exists in the desire of the author of the treatise. 22. Proximity itself is indefinite. 23. And it would be accepted that the exclusion is the probandum. 24. But if you say that because the exclusion is harmed, there is no acceptance of the probandum, 25. because it is suitable to be established, it is the probandum. 26. That is not so,🔽because the exclusion is not the probandum. 27. In that case, the statement “The probandum is taught by the thesis” would be free from fault.🔽By following the definition, one knows what is appropriate and what is inappropriate. 28. Therefore, that is not so. 29. In that case, this is the definition of a position from the perspective of reasoning: 30. “A position is that which is not excluded by the meaning of contradiction, which is asserted to be the probandum.” 31. Regarding that, it is said: 32. If the words “own” and “contact” eliminate the negation, 33. then how could the negation be excluded, because that does not exist in the door of reasoning? 34. He says “asserted as the probandum” and so on. 35. But there is no error, because the refutation refutes that, and because the remainder does not have the character of a part. 36. If it were said that the word “desire” refers to the time of occurrence, then the reason would be the probandum, because it would not be engaged in what is to be proven. But there is no error, because that very reason refutes that. 37. If that is so, then the word “desire” would be a proof, because it is a statement of what is to be established. 38. So it is pointless to state the conjunction. 39. That is true,🔽but the meaning of the definite Paragraphs: $ 0 3 6 8 12 15 17 20 25 29 31 36 39 #ed by seven walls, with seven railin 36. The walls of that city are a hundred yojanas high and fifty yojanas wide. 37. Those walls are five hundred yojanas apart, with gates placed in between. The gates are thirty yojanas high and twelve yojanas wide. 38. Each of those gates has various watchtowers, gardens, ponds, and pools. 39. In the various gardens and ponds, there are various trees, the trees have various leaves, the leaves have various flowers, the flowers have various fruits, the fruits have various fragrances, and the fragrance spreads far. Paragraphs: $ 0 7 14 24 33 35 #
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Please segment these sentences into coherent paragraphs: 0. The strength of diligence is the force of the wind. 1. The strength of mindfulness is to drink alcohol. 2. The power of concentration is the green goddess. 3. The wisdom of the mind is the wisdom of the mind. 4. The strength is excellent. 5. The branch of true awakening is the ears of a horse. 6. The branch of genuine enlightenment is the face of the ḍākinīs. 7. The wheel is the branch of true enlightenment. 8. The branch of true enlightenment is the branch of perfect training. 9. The branch of true enlightenment that purifies the Dharma is the sale of wine. 10. The armor of the wheel is the limb of perfect mindfulness, the armor of awakening. 11. The branch of perfect awakening is the supreme heroine. 12. The view of the truth is powerful. 13. The wheel of right thought. 14. The diligence of the right speech. 15. The end of right action is the face of a fox. 16. The life of the righteous is a dull one. 17. The dog face is the true effort. 18. The mindfulness of the pure is the face of a pig. 19. The right samādhi is Heruka. 20. The one who has not yet produced the virtuous qualities is the one who is the great one. 21. The one who keeps the good things alive is the one who keeps them. 22. The unproduced nonvirtuous phenomena are not produced. 23. It is the most important thing to abandon the negative actions that have arisen. 24. All the thirty-seven pure qualities of the path of awakening are the color, marks, and shape of the deities, the channels that have reached the body. 25. This is the seventh chapter, which explains the thirty-seven aspects of the path to enlightenment, including the spring bindu and the turquoise wheel. 26. Then, the ritual of the mandala of the body of the tathāgata, the ritual of making offerings, the ritual of making offerings, the ritual of reciting the mantra, and the ritual of meditation, should be explained in accordance with the outer and inner 27. The Dharma of the Great Awakening. 28. The thirty-seven characteristics of the abodes. 29. The gods, Heruka, and so forth, 30. It is the root of the body, and it is the root of the body. 31. The mandala of the body is pleasing. 32. This is how the four doors are explained. 33. The eight elements of the body are the same as the eight elements of the body. 34. They will retain and remain in the joyful state. 35. The Buddha said, I am the one who has the power to make all things. 36. The four directions are explained. 37. The essence of body, speech, and mind. 38. The essence of the three wheels is explained. 39. The monkey at the top of the mountain, Paragraphs: $ 0 12 20 24 26 29 35 39 #
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Please segment these sentences into coherent paragraphs: 0. because blood is quickly harmed by bile, 1. and similarly, bile is harmed by blood. 2. Because they abide in that way. 3. Also, this text explains: 4. The medicine that increases and decreases 5. is one thing for one and another for another.🔽Also, their color and smell are similar. 6. Because that bile has a color and smell similar to blood,🔽therefore, 7. Bile is similar in smell and color to blood, so it is taught and explained by the name blood. 8. It is located in the blood, the liver, and the spleen. 9. As for the phrase “it is located in the blood,” 10. both blood and bile are located in the blood.🔽They arise from the blood vessels that carry blood and bile, and likewise the liver and spleen are also located in the blood, so they arise from those two. 11. The symptoms of blood disorders are as follows: 12. The head is heavy, and there is a loss of appetite.🔽One desires cool things, and there is belching with a rotten smell and vomiting.🔽Vomiting and the appearance of a dirty complexion. 13. Phlegm, dyspnea, and dizziness. 14. A feeling of fullness, and the smell of raw flesh. 15. The mouth is foul-smelling, and there is hoarseness. 16. The colors of the eyes and so on 17. appear red, green, and yellow. 18. Even in dreams, that color🔽will be seen here. 19. Here, 20. if this blood and bile disease occurs later, 21. the previous mode of occurrence of the disease, such as a heavy head, will arise. 22. A heavy head is first thinking that the head is not light.🔽Smoke-colored belching is the occurrence of belching like smoke in the throat. 23. Sourness is the occurrence of the taste of belching as sour. 24. Vomiting is being full. 25. The color of vomit is appearing as unpleasant color, foul smell, and unpleasant taste. 26. The others are understood.🔽That blood smells extremely foul, like the smell of a rohita red fish, 27. The blood smells as bad as a red rohita fish.🔽 28. One should know this from the way it was before. 29. Likewise, one should know it from the voice being choked and muffled, and likewise from the eyes, skin, face, tongue, feces, urine, and so on, appearing red, green like smoke, or yellow. 30. And likewise, in dreams one will see red, green, and yellow. 31. In the upper part of the body, the nose, eyes, and ears,🔽and in the lower part, the anus, genitals, 32. and all the pores of the body, 33. blood will flow in abundance. 34. Blood and bile disorders arise from the seven upper orifices: the nose, eyes, ears, and mouth, and from the three lower orifices: the anus, penis, and vagina. 35. They also arise from all the pores of the body. 36. They arise from all the orifices of the channels that carry the humors. 37. These are the orifices from which the increase of blood arises. 38. Phlegm disorders of the upper body are easy to treat. 39. They are cured by administering a purgative. Paragraphs: $ 0 3 11 19 26 34 39 #
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Please segment these sentences into coherent paragraphs: 0. Succeeding to the wheel-turning king, ruling Jambudvīpa, the prince knelt before 1. Addressing the king, saying, I do not have this authority, daring to succeed to the honored position 2. The father king said, Observing your conduct, you must be a celestial spirit. 3. Certainly, there is no doubt. If you are in my realm, it is not appropriate. 4. You should succeed to the throne. I should be your minister. Quickly follow my words. 5. Accept this jeweled crown. Do not hesitate or have doubts. 6. The teacher said again, The king should accept this celestial crown and its majestic appearance. 7. Rule for six years. In the past, you were a king for sixty thousand years. 8. Now, lacking six years, it is not enough to count. King Aśoka had doubts. 9. He addressed the great teacher, saying, Please explain the past causes and conditions, and enlighten my deluded mind. 10. In what did you create practices, to attain such noble and revered status? Having become my son, 11. your eyes gained pure clarity. In the middle, your eyes were destroyed, but now you have regained your complete eyes. 12. What further causes and conditions did you create, to meet with the honored one and be guided by the Dharma teacher? 13. Attained the pure Dharma eye, now a Buddha's disciple, all defilements extinguished 14. Has already attained the Way, forever free from birth and death, wishes to speak of the fundamental practices of the past 15. The teacher told the king: Listen to what I say 16. Listen to my own thoughts of the causes and conditions of the past, in a past life 17. Ninety-one kalpas ago, there was a Buddha named Vipaśyin Tathāgata 18. At that time, the prince became my son, and was also skilled in counting 19. He was good at painting, and for seven days I made offerings to that Buddha 20. The prince painted and created an image of the Tathāgata, and then with the image 21. Proclaimed the supreme one, the Tathāgata praised it as truly unequaled 22. Then, before that Buddha, he gave rise to the mind of aspiration and vowed 23. Wherever I am born, may I not fall into evil destinies, but always be upright, with bright eyes and a clear mind 24. Born into a wealthy family, not in a lowly position, always respected and loved by women 25. Those who saw him all fell to the ground 26. Next there was a Buddha named Shi Tathagata, leading the bhikshus 27. Traveling to the city of Qingming, I was the elder, this was my son 28. Again together making offerings and serving Shi Buddha, the next Buddha was named 29. Suiye Tathagata, liberating people beyond measure 30. At that time, seeking the vow, being the son of Deng, for seven days and nights 31. The light was uninterrupted, riding on this blessing, for a long time leaving suffering and distress 32. In the place of rebirth, attaining the pure heavenly eye, in the Bhadrakalpa 33. There was a Buddha who appeared in the world, named Kusonana, liberating countless people 34. With the thirty-two marks, purple golden color, sitting under the bodhi tree 35. Subduing the demons and enemies, for sixty-six years, upholding the precepts 36. Three times in six months, from the beginning not slipping, next there was a Buddha 37. The honored Kanakamuni, illuminating the world, like the full moon 38. At that time I was also a householder, the prince and I 39. Were the youngest sons, there was a bhikṣu who attained arhatship Paragraphs: $ 0 6 9 15 26 34 #
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Please segment these sentences into coherent paragraphs: 0. The Paṭṭhāna Treatise🔽The Dhamma Paccanīyānuloma, Tikatikapaṭṭhānapāḷi 1. With-object-of-sense-sphere, with-object-of-sense-sphere-in-training🔽With-object-of-sense-sphere, with-object-of-sense-sphere-in-training as condition, an object-of-sense-sphere, with-object-of-sense-sphere-in-training, is produced. (In brief.) With 2. With-object-of-sense-sphere, with-object-of-sense-sphere-in-neither-in-training-nor-no-longer-in-training as condition, an object-of-sense-sphere, with-object-of-sense-sphere-in-neither-in-training-nor-no-longer-in-training, is produced. (In brief.) 3. With-object-of-sense-sphere, with-object-of-sense-sphere-in-neither-in-training-nor-no-longer-in-training as condition, an object-of-sense-sphere, with-object-of-sense-sphere-in-neither-in-training-nor-no-longer-in-training, is produced. (In brief.) Paragraphs: $ 0 #
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Please segment these sentences into coherent paragraphs: 0. His bones were like sesame seeds, and people picked them up and strung them together. 1. Like the stele of that temple. 2. In the first year of the Zhenguan era, I traveled through the Guanzhong region. 3. Therefore, I visited He's ancestral temple. 4. It was in the temple of Cizhou. 5. The form and shadow were upright, and there was respect every day. 6. From Shizhou, Xizhou, Cizhou, Lanxi, Yanmen, Daning, Suizhou, Yinzhou, and other states, 7. All of them revered and served the image. 8. He was called the Buddha of the Liu School. 9. During the Tianping years of the Yuan Wei dynasty. 10. Sun Jingde, a soldier from Dingzhou, made an image of Guanyin. 11. He himself paid homage to it. 12. Later, he was led by a robber and could not bear the torture. 13. He falsely admitted to the crime and was about to be beheaded. 14. He dreamed of a monk. 15. He told him to recite the Sutra of Saving and Protecting Guanyin a thousand times to escape. 16. The authorities bound him and took him to the market. 17. While walking, he recited. When he reached the execution ground, he had recited a thousand times. 18. The sword struck and broke into three pieces. 19. His skin and flesh were unharmed. They changed the sword three times. 20. It still broke as before. 21. He looked at the neck of the image. 22. There were three sword marks. 23. He reported it to the court. 24. The Chancellor Gao Huan memorialized, requesting to spare his life. 25. The edict was written and the sutra was widely circulated in the world. 26. It is now called the Sutra of the Greatly Powerful Guanyin. 27. From the Jin, Song, Liang, Chen, Wei, Yan, Qin, and Zhao dynasties. 28. The country was divided into sixteen states for four hundred years. 29. Avalokiteśvara, Kṣitigarbha, Maitreya, and Amitābha, chanting their names. 30. The number of those who were saved by him is innumerable. 31. Since they are recorded in various biographies, I will not include them here. 32. In the Gao Tianjian years of the Liang dynasty, he built Guangzhai Temple in his own residence. 33. He cast a golden bronze statue of the Buddha, eighteen feet tall. 34. He was about to start the casting. 35. He was worried that there would not be enough copper. 36. He was about to report it to the emperor when he received an imperial edict. 37. Fifteen carts of copper were brought and said: 38. By imperial decree, they are sent to the temple. They were then melted and cast. 39. In one casting, it was completed, but it was found to be too tall. Paragraphs: $ 2 9 27 32 #
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Please segment these sentences into coherent paragraphs: 0. and became an object of worship, veneration, and obeisance for the gods, including Indra and Upendra. 1. He said to them, 2. “Sirs, hold on to the corner of my robe and I will take you through my magical power.” 3. They held on to the corner of his robe. 4. Then Venerable Saṅgharakṣita rose up into the sky like a swan king with outstretched wings. 5. Meanwhile, the five hundred merchants were unloading their goods. 6. When they saw him, 7. they said, 8. “Noble Saṅgharakṣita, have you come?” 9. “Welcome! 10. I have come. 11. Where are you going?” 12. He replied, 13. “Son of noble family, those five hundred of us wish to go before the Blessed One in order to go forth in the well-proclaimed Dharma and Vinaya and to complete the monastic training and become monks.” 14. “We are going before the Blessed One.” 15. They said, 16. “Noble Saṅgharakṣita, we too wish to go forth. 17. Please wait a moment while we divide our possessions.” 18. The venerable Saṅgharakṣita descended, and they divided their possessions. 19. Then, leading those one thousand sons of noble family, he went to the Blessed One. 20. At that time the Blessed One was seated in the midst of a gathering of many hundreds of monks. 21. and he taught the Dharma. 22. The Blessed One saw that the venerable Saṅgharakṣita was coming from far away with his new disciples. 23. Having seen him, he said to the monks, 24. “Monks, do you see the monk Saṅgharakṣita coming from far away?” 25. “Yes, we do, Lord.” 26. “Monks, this monk Saṅgharakṣita is coming to the Tathāgata with his new disciples. 27. The Tathāgata’s new disciples are like this, but not like those of others.” 28. Then the venerable Saṅgharakṣita went to the Blessed One. When he arrived, 29. he bowed his head at the Blessed One’s feet🔽and sat to one side. 30. When he had sat down to one side, 31. The venerable Saṅgharakṣita said to the Blessed One: 32. “Lord, these one thousand sons of noble families wish to go forth in the well-proclaimed Dharma and Vinaya and to be fully ordained as monks. 33. So, Blessed One, out of compassion for them, please let them go forth and grant them full ordination.”🔽The Blessed One let them go forth with the words “Come, join me, monks,” 34. and with the words “Monks, practice pure conduct,” he ordained them. 35. Their hair and beards had grown for seven days, and they were holding begging bowls and water jars, and they were standing there with the deportment of monks who had been ordained for one hundred years. 36. They said: 37. “The Tathāgata said, ‘Come forth!’ 38. Our hair fell out and we were clothed in the outer robe. 39. Instantly our faculties were calmed and we were at peace. Paragraphs: $ 1 6 14 18 20 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. They all mean no extinction or no poverty. 1. As for the offering of a single meal, the Sūtra of the Wise and the Foolish says, In the final age of Buddha Vipaśyin, there was a famine. There was a pratyekabuddha named Lita who went begging but returned with an empty bowl and nothing to eat. 2. There was a poor man who saw him and felt pity. He said: 3. 'Great being! 4. Can you accept barnyard millet?' 5. He then offered him what he was eating. 6. After eating, he performed the eighteen transformations. 7. Later, he went to collect millet again. A rabbit jumped and hugged his back, turning into a dead person. Without a companion, he escaped. 8. Waiting for the darkness, he returned home and put it on the ground, turning into a golden man. 9. If he pulled a finger, it would grow back. If he used it up, it would come out again. Taking it was inexhaustible. 10. An evil person reported to the king, wanting to come and take it, but he only saw a dead body; 11. And what he saw was gold and jewels. 12. This is the present retribution. 13. Ninety-one times is the karmic retribution. 14. Moreover, after his birth, the family business was abundant and increased day and night. 15. His parents wanted to test him. They covered empty containers and sent them. Looking inside, all kinds of delicacies were complete. 16. And under his door, there were always 16,000 people taking out loans and 16,000 people paying back the principal every day. 17. After he left home, wherever he went, people saw him with joy. If he wanted something, it was no different from his own home. 18. He was the World-Honored One's cousin and the second son of King Droṇa. 19. The commentary on Nanda and so forth refers to Nanda the Cowherd. 20. The commentary on Kaphiṇa, the commentary explains that in the Sound and Meaning, the old translations of the Great Vehicle and Tiantai, etc. translate it as the House Constellation. 21. However, there are two meanings: 22. First, because his parents prayed to this constellation and felt the birth of this child, second, it is said that he shared the same constellation as the Buddha. 23. When he first left home, he had not yet seen the Buddha. When he was on his way to the Buddha, he encountered rain at night and stayed in a potter's house. He used grass as a seat. 24. Later, another monk also stayed overnight. He immediately pushed the grass seat to give it to him and sat on the ground himself. 25. In the middle of the night, they asked each other: 26. Where are you going? 27. The answer was: 28. Looking for the Buddha. 29. The monk later left after speaking the Dharma, and suddenly attained the Way. 30. The monk who left later was the Buddha. 31. The Zengyi Ahan Jing says, In our Buddha's teachings, the best at knowing the stars, sun, and moon is Kapila. 32. So it is also named after what he is good at. 33. The commentary says Katyayana is the explanation of the Mahayana Dharma master. It means that in ancient times there were many sages. In the mountains and quiet places, as the years passed, their hair and beard gradually grew long, and no one shaved 34. One sage had a son, and the two brothers came together to see their father. The younger one then shaved the sages' heads. 35. The sages vowed to protect him, and later he attained the Way of the sages. Since then, this clan has all been called shavers. 36. The commentary says Pūrṇa, also called Maitrāyaniputra, the Sanskrit is Mittalāniputra. 37. Full of wishes is the father's name. 38. The father prayed to Brahma by the river, seeking a son. It just so happened that the river was full. 39. He also dreamed that a treasure vessel made of the seven precious substances filled with treasures entered his mother's womb. The mother then conceived a child, and the father's wish was fulfilled. From this, he was given the name. Paragraphs: $ 1 7 10 13 18 21 24 31 33 36 #
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Please segment these sentences into coherent paragraphs: 0. a sugata, 1. a knower of the world,🔽a leader of men to be tamed, 2. He is the unsurpassed guide who tames beings.🔽 3. He was a teacher of gods and humans, a buddha, a blessed one, known as Boundless Subduer. 4. Mañjuśrī, when the thus-gone Boundless Subduer appeared, the sound of the noble truths was completely absent. 5. The sounds of all beings taught the noble truths of suffering, origin, cessation, and the path. 6. Mañjuśrī, the thus-gone Boundless Subduer had an attendant monk named Melodious Sound. 7. He knew the meaning, he knew the Dharma, 8. he knew the time, he knew the measure, 9. he knew himself, he knew the retinue, 10. and he knew the best and the worst of people. 11. He served the Tathāgata Anantabalavīrya for ninety billion eons with pleasing things, not with unpleasing things. 12. He also retained what he taught. 13. He did not abandon his own purpose. 14. During those ninety billion eons he did not give rise to the perception of desire,🔽did not give rise to the perception of malice, 15. did not give rise to the perception of violence, 16. did not give rise to the idea of a life force, did not give rise to the idea of a person, 17. was not endowed with things,🔽was not endowed with the Dharma, 18. was not endowed with non-Dharma, 19. did not give rise to the thought of desire, 20. did not give rise to the thought of malice, did not give rise to the thought of violence, 21. It is not a concept of relatives. 22. It is not a concept of nonrelatives. 23. It is not a concept of knowledge. 24. It is not a concept of ignorance. 25. It is not a concept of a country. 26. It is not a concept of what is not liked. 27. It is not a concept of possessing sentient beings. 28. It is not possessing life. 29. It is not possessing a person.🔽It is not possessing things.🔽It is not possessing phenomena. 30. It is not possessing nonphenomena.🔽It is not possessing signs. 31. It is not possessing signlessness.🔽It is not possessing aspirations. 32. It is not possessing nonaspirations. 33. It is not possessing saṃsāra. 34. It is not possessing nirvāṇa. 35. It is not possessing wisdom. 36. It is not associated with wisdom. 37. It is not associated with buddhahood.🔽It is not associated with what is not buddhahood. 38. It is not associated with pratyekabuddhas. 39. It is not associated with what is not a pratyekabuddha. Paragraphs: $ 0 4 6 11 14 21 33 #
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Please segment these sentences into coherent paragraphs: 0. Homage to the Three Jewels! 1. If you repeat this mantra once for the Three Jewels, then you should extend your hands and do it with your three hands. This is the merit of the three classes of vessels, the merit of meditation, and the merit of meditation. 2. They will be equally happy. 3. By practicing the three-fold practice of the three hands each day, one will attain the samādhi of the wisdom of the path that sees this life. 4. Until they have attained it, there will be no harm done by humans, humans, or animals, or by disease. 5. OM NAMO MAJUSRIYE 6. Sukhri Yeshe, 7. NAMA ATMA SHRIYE SVAH! 8. The mantra of prostration is complete. Paragraphs: $ 0 5 #
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Please segment these sentences into coherent paragraphs: 0. If a fully ordained monk teaches in this way, it is not suitable to listen, so it is taught that speaking with one’s mouth is a downfall. 1. “In the Vinaya, it is a minor infraction” means that if one speaks with one’s mouth to one who knows the training that appears in the Vinaya, it is taught that it is a minor infraction. 2. It is the opposite of teaching the training. 3. How does one become fallen by listening?🔽If two fully ordained monks argue, and one listens to the fully ordained monks’ discussion without wishing for peace, and so on. 4. It is taught that if one listens to the discussion of fully ordained monks who are reconciling an argument without wishing for peace, one becomes fallen. 5. How does one become guilty by listening?🔽If one hears only the words, there is no fault. If one hears the meaning, the root, it is taught that one becomes guilty of a misdeed or a downfall.🔽 If one hears the meaning, but not the words, one becomes gu 6. If one hears the words and the meaning, one becomes guilty of a misdeed. 7. If one hears the words and the meaning, one becomes guilty of a misdeed.🔽If one hears the words and the meaning, one becomes guilty of a misdeed.🔽If one hears the words and the meaning, one becomes guilty of a misdeed.🔽If one hears the words and the 8. If one hears the words and the meaning, one becomes guilty of a misdeed. 9. If one hears the words and the meaning, one becomes guilty of a misdeed.🔽If one hears the words and the meaning, one becomes guilty of a misdeed.🔽If one hears the words and the meaning, one becomes guilty of a misdeed.🔽If one hears the words and the 10. If one hears the words and the meaning, one becomes guilty of a misdeed. 11. So do not be fond of disputes.🔽 12. This shows that even if it falls to one's share to discuss, it is a downfall. 13. Do not conceal quarrels means do not make quarrels last. 14. Do not listen means do not listen to quarrels. 15. Do not sit in the midst of those who are quarreling means do not sit in the midst of those who are surrounding the quarrel. 16. Do not be intent on the quarrel means do not be intent on the quarrel. 17. This is the section on listening. 18. How does one commit the downfall of destroying the harmony of the Sangha? 19. If, in the midst of the assembly, one goes away without having participated in the rite of announcement, etc., and so forth. If one has come to the midst of the assembly that is performing the rite of announcement, etc., of the Sangha, and one goes a 20. one has committed a downfall. 21. If one goes elsewhere, there is a downfall. 22. How far does one have to go for it to be a downfall?🔽If one goes beyond earshot, it is a root downfall. 23. If one goes beyond earshot of the sound of the recitation of the scriptures, it is a downfall. 24. If one goes before the end, there is an offense. 25. If one goes before the end of the recitation of the scriptures, there is an offense.🔽If one goes without a reason, there is an offense.🔽If one goes without a reason, there is an offense.🔽If one goes without asking permission, there is an offense. 26. If one goes without asking permission of the other monks, there is an offense. Paragraphs: $ 0 3 5 11 18 25 #
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Please segment these sentences into coherent paragraphs: 0. Śākyamuni's Lineage, Scroll 4 1. Compiled by Śramaṇa Shi Sengyou of the Liang Dynasty 2. Record 27: Śākyamuni's Parinirvāṇa between the Twin Trees 3. Record 27: Śākyamuni's Parinirvāṇa between the Twin Trees, from the Mahāparinirvāṇa Sūtra. The Buddha was at the place where the Mallas lived, by the side of the Ajitavatī River, between the twin śāla trees. 4. He was with a great assembly of eighty koṭīs of myriads of bhikṣus. 5. They surrounded him in front and back. 6. On the fifteenth day of the second month, when the time for parinirvāṇa was approaching, 7. by the Buddha's spiritual power, a great sound came forth, 8. reaching as far as the peak of existence, in the language of each being. 9. It universally announced to all beings: 10. Today, the Tathāgata, the Worthy One, the Perfectly Enlightened One, 11. has compassion for beings like Rāhula. 12. He is the refuge. 13. The Great Awakened World-Honored One is about to enter parinirvāṇa. 14. If all beings have any doubts, 15. they can now ask about them. 16. This is the last time to ask. 17. The Chang ahan jing says: 18. The Buddha was alone with Ānanda in Vaiśālī. 19. In the latter summer retreat, 20. the Buddha's body became ill and his entire body ached. 21. The Buddha said to Ānanda: 22. Those who cultivate the four bases of supernatural power, who cultivate them much, always remember them, and do not forget them, 23. can attain immortality for more than an eon, according to their wishes. 24. Ānanda, 25. the Tathāgata has already cultivated the four bases of supernatural power much. 26. The Tathāgata can remain for more than an eon, 27. removing the darkness for the world and bringing peace to gods and humans. 28. At that time, Ānanda remained silent and did not respond. 29. This happened two or three times. 30. Ānanda was obstructed by Māra. 31. He was confused and did not understand. 32. The Buddha said to Ānanda, You should know the time has come. 33. Ānanda accepted the instruction, bowed to the Buddha, and left. 34. Before long, 35. Māra Pāpīyān came 36. and said to the Buddha, I wish to enter parinirvāṇa. 37. The Buddha said to Pāpīyān, 38. Stop, stop! I know the time myself. 39. The Tathāgata has not yet attained nirvāṇa. Paragraphs: $ 0 3 17 24 34 #
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Please segment these sentences into coherent paragraphs: 0. Do not despise me, for if you do not give up your misery, you will fall into the hells. 1. Then, he will teach the wisdom of the Buddha and make disciples of him. 2. The two legs are in the shape of a bow and the palms of the hands are in the shape of a bow. 3. From the mother, the wind mandala is beneath the feet. 4. The secret is the three-dimensional fire maṇḍala. 5. The letter ja is burning on the neck. 6. From the female, winds arise, and a fire mandala is created. 7. At the navel is the radiance of the JAM. 8. You should draw in a little breath. 9. Dont be distracted by other things, but remain within awareness. 10. He should offer incense to the nose. 11. The bell rang and the mantra was recited. 12. OMRA RAKSALAYA ABHESHAYA AJA JAHEM 13. The wisdom of the mind is the wisdom of the mind. 14. This is called the Tishvajra. 15. Then, the appearances are shown. 16. O Heruka, the twig-stone! 17. What is its own nature? 18. The words of the Buddha are like this: White and yellow. 19. Through appearances, peace and prosperity are achieved. 20. Then the flowers are thrown away. 21. The flowers are in the form of a flower. 22. The vajra of the lotus-cup. 23. Slowly scatter it, and take whatever falls as gods. 24. He was given a secret name that corresponds to his family. 25. Om Prati Gyamkhan Svaṃmi, Svatambhava, and Mahāva. 26. He put this on the head of the disciple. 27. Then, the face and sides are liberated. 28. The two eyes radiate light from the om. 29. The thought arose: Put the vajra tip on your eyes. 30. He will work hard to open his eyes. 31. The eye of the vajra is unsurpassable. 32. Today, let us open it. OM VAJRANEYETRA APA HARAPATA LAM HOUM 33. With these words, you should liberate your face. 34. Then the mandala is shown. 35. Look at this beautiful mandala. 36. Now I have faith. 37. He was born in the family of Manjushri. 38. He blessed the mantra and the seal. 39. All the perfect beings. Paragraphs: $ 0 4 8 13 16 20 24 28 34 37 #
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Please segment these sentences into coherent paragraphs: 0. In the same way, the rays of the moon are the rays of the moon’s nails. The lotuses are the hands of creatures. The rays cause the lotuses to close. 1. They cause them to close by becoming a pair of cupped hands. The moon is the cause of this because it is the proper cause of the closing of the lotuses. 2. And because the moon’s rays do what is to be done by the moon, and because the moon’s rays do what is to be done by the moon’s rays, and because the moon’s rays do what is to be done by the moon’s rays, and because the moon’s rays do what is to be do 3. and the phrase “the pair of feet” and “the nails” and “the moon” in that.🔽The “topic” is the meaning of the words stated, 4. the “non-statement” is the non-statement, the “ascertainment” is the ascertainment, 5. the “ascertainment-by-order” is the ascertainment-by-order,🔽and the “how” is stated. He begins the explanation of the “how” with “the topic” and so on. The “topic” is the meaning of the words stated previously. 6. The “non-statement” is the non-statement of some of the topics in the order of the statement, by omitting the order of statement. 7. The “ascertainment” is stated as “ascertainment” and also as “ascertainment-by-order.” 8. Because they are to be enjoined, they are primary. Therefore, disregarding that, there is the neuter gender. Because the non-statement is to be repeated, it is primary. 9. Therefore there is no recognition of the masculine gender. And the “how” is also stated. 10. Now he states the ornament of “how” with “the topic” and so on. The “topic” is the first stated. 11. The basis is the order of the exposition. The non-exposition is the non-transgression of the order of the exposition. The re-exposition is the re-statement of the meaning by way of another meaning. 12. “Enumeration” and “according to enumeration” are stated. And the order is stated. Herein, 13. after repeating the well-known non-exposition with the prefix, he sets forth the little-known order, the two, enumeration and according to enumeration, 14. with the suffix. Herein, since the repetition is brought in for the purpose of showing what is to be set forth, the repetition 15. is the subordinate, and what is to be set forth is the principal. For what is to be set forth is the principal, the other is the subordinate. 16. For this reason it is said. Therefore, the two, “stated” and “enumeration, according to enumeration,” 17. are not seen in the Sinhalese Commentary, because they are subordinate, like the neuter gender. 18. “Kamo” is the neuter form of “kamam” in the sense of “desire.” “Niddiṭṭho” is the masculine form of “niddiṭṭha” in the sense of “seen.” “Appadhāno” and “anuddeso” are not in apposition. 19. “Kamamanatikkamma” and “saṅkhyāya anabhikkamo” are two sentences. 20. “By your songs, laughter, and play, O Lord of Sages, you are victorious; 21. The cuckoos and the lilies serve the forest and the water.” 22. He illustrates this with “Ālāpi” and so on. “Ālāpahāsā” and “līlāhi” are in apposition.🔽“Vijayā” is in apposition to “kokilā” and “kumudāni.” 23. The cuckoos and the lilies are mentioned in the same order as in the text. 24. But if the order of the text is not considered, this is also an appositional compound: “The cuckoos and the forest, the lilies and the water.” 25. They are as if serving, as if depending on each other. Thus the possibility is imagined only from the point of view of the basis. 26. If it is asked how this is so, it is said: 27. and so the figure of speech is reckoned to be a mere number. 28. But where another figure of speech is not recognized, the order should be understood as being merely accidental. 29. He illustrates it with the words “Ālāpi” , etc. He says: “O Lord of Sages, by your sweet cooings, your sweet playful gambols, 30. and your sweet smiles, the victorious cuckoos, the karavīka birds, the white lotuses, the night lotuses, 31. and the forest and the water, as if they were your companions, come to you for support.” Here the statement “by your sweet cooings” 32. is the statement of the general rule, and the statement “the cuckoos, the white lotuses” is the statement of the particular case expected to be stated,🔽and the statement “the forest and the water” is the statement of the general rule expected to be s 33. and so this is not a case of the figure of speech called “supposition.” Why? Because, when there is a collection of various figures of speech,🔽the figure of speech that the poet wishes to use is the one that is actually used. When there is a combinat 34. the figure of speech shown by the order of the words is the primary one. Thus this is called the figure of speech “string.”🔽This should be understood in the same way in the case of the following: 35. “Conversation and laughter, and their play.” 36. “More lovable” may be the name 37. of that which is the exceeding of what is dear to someone.🔽“More lovable” is mentioned by the words “siyā piyataraṃ nāma,” etc. That which is the exceeding of what is dear to someone, which is the state of being the object of designation, may be the 38. . Now, the figure of speech called “more lovable” is shown by the words “siyā piyataraṃ nāma,” etc. The exceeding of what is dear to someone, which is the state of being the object of designation, 39. The expression of the nature of the thing to be expressed is the speaking of it. This is called “expression.” Paragraphs: $ 0 3 6 10 18 20 23 29 35 38 #
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Please segment these sentences into coherent paragraphs: 0. And ordered the officials and nobles who appreciate the Way to participate. 1. More than five hundred people. 2. They gathered in the hall of the Xiayuan Garden by the Wei River. 3. The imperial carriage waited by the great shore. 4. The guards rested in the woods.🔽Personally grasped the profound chapters. 5. Examined and corrected the names in the Indian text. 6. Consulted the essentials of the Vinaya. 7. Made the road smooth for future steps. 8. When the scriptures were finalized, 9. This commentary was then produced. 10. The brief version of the treatise has one hundred thousand verses. 11. Each verse has thirty-two characters. 12. And three million two hundred thousand words.🔽Since the Indian and Chinese languages differ, 13. There are also differences in being verbose or concise. 14. Two-thirds were removed to produce this one hundred fascicles. 15. In the Great Wisdom Sutra, there are 300,000 words. 16. The profound meaning is clearly seen. 17. The path of return is directly reached, and there are no more doubts about the wrong path. 18. If one seeks it through the text, there is no obstruction. 19. Therefore, the Tianzhu Chuan says: 20. At the end of the true image, Nāgârjuna and Āryadeva appeared. 21. The gate of learning the Way was about to be lost and destroyed. 22. Why is this so? 23. It is really because the two had not yet attained the subtle, and deviant teachings flourished. 24. False words and true teachings arose together. 25. Dangerous paths and level roads competed for use. 26. Those who have just begun to practice are led to wander. 27. Those who are heading towards the Way are confused and scattered. 28. If not for the two sages, who could rectify it? 29. Therefore, the countries of India established temples for them and revered them as if they were Buddhas. 30. They also praised them in verse, saying: 31. The sun of wisdom has already set, but this person makes it shine again. 32. The world has been sleeping in darkness for a long time. 33. This person awakens and makes them realize. 34. If so, it can truly be said that his merit matches that of the tenth ground, and he is the one who will fill the position of Maitreya. 35. Transmitting and praising him, 36. is it not also appropriate? 37. Fortunately, in this lowly place, I suddenly obtained the complete text of this treatise in Sanskrit, with all the details as in the first chapter. 38. Because the Qin people prefer conciseness, the Dharma master has edited and abridged it. 39. If the text were to be fully translated, Paragraphs: $ 0 4 8 12 19 35 37 #
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Please segment these sentences into coherent paragraphs: 0. The group of six transmitted each other's words to each other, causing the assembly to fight and be unable to resolve it. 1. The bhikṣus reported the transgression to the Buddha. 2. He then cited the jackal fighting and disturbing the two beasts, let alone among humans, and after reprimanding them, he established this precept.🔽Here is the corrected and aligned text: 3. If a bhikṣu engages in divisive speech, meaning to cause disharmony among ten assemblies, wishing to separate them, 4. it is a pāyattika offense. 5. There is no offense if one breaks up bad friends and bad companions. 6. If one's preceptor, fellow student, acquaintance, friend, or someone who speaks frequently has no meaning or benefit, and one wishes to use skillful means to create no benefit or meaning, breaking up such a person, there is no offense. 7. Fourth, the precept on sleeping together with a woman. 8. The Buddha was in Śrāvastī. 9. Aniruddha stayed overnight in a prostitute's house on his travels. The woman came naked to seduce him. The Venerable one rose into the air. She felt ashamed and repented, and he spoke the Dharma for her, and she attained the path. 10. The bhikṣus brought up the matter. The Buddha then reprimanded and established this precept. 11. If a bhikṣu, with a woman who is a woman with knowledge, whose life root is uncut, 12. in the same room, with walls on four sides and a roof above; 13. or if it is open in front without walls; 14. or even if it is covered, but not completely; 15. or if it is completely covered, but with openings. 16. Previously means if they arrive before or after, or together, or if they lie down or sleep, following the contact of the side with the ground, or turning over, all are offenses. 17. Pārājika. 18. If it is a non-human female, an animal female, a paṇḍaka, or a person with two sexual organs, sleeping together is a duṣkṛta offense. 19. During the day, if the woman stands and the bhikṣu lies down, it is a duṣkṛta offense. 20. There is no offense if: 21. One does not know that there is a woman in the room; 22. If the room has no roof, or if it is half-covered or slightly covered, or completely covered; 23. If it is half-covered and half-covered, the sentences are based on the above; 24. If one is sick and lying down; 25. If one is bound; 26. If it is for the sake of life or for the sake of the Dharma, etc. - all are permitted. 27. 5. The precept on sleeping with an unordained person beyond the limit. 28. The Buddha was in the city of Kalandaka. 29. The group of six slept together in a layman's lecture hall. At that time, they slept with disordered minds, exposing their bodies, and were ridiculed by others. 30. They reported it to the Buddha, who then prohibited it. 31. The Buddha was in Kusinagara, and then opened up two or three nights, and again established this precept. 32. If a monk, with a person who has not yet received the full precepts, except for monks and nuns, the rest have not yet received the full precepts. 33. Sleeping together, sleeping in the same room, as explained before. 34. Exceeding two nights to three nights, if sleeping together for two nights or three nights, before dawn, one should get up and avoid going. 35. Reaching the fourth night, if one goes oneself, or makes the one who has not received the precepts go. 36. Offense of expiation. 37. If one exceeds three nights sleeping with a non-human or an animal male, all are duṣkṛtas. 38. The permissible conditions are the same as the previous precept. 39. 6. The precept on reciting together with those who have not yet received the full ordination. Paragraphs: $ 0 7 8 11 20 27 32 39 #
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Please segment these sentences into coherent paragraphs: 0. The power of the flying discus of Virūḍhaka, the power of fire burning, 1. The power of the noose of the dragon kings, 2. The power of the illusions of the asuras, the power of the dragon kings, 3. The power of the three-pronged trident of Hu lùo duō, 4. The power of the spear of Sūjñāna, 5. The power of the great peacock mantra king, 6. Able to remove all poisons, causing the poisons to enter the earth. 7. May I, so-and-so, and all my relatives and friends, all attain peace and security. 8. Moreover, the poisons of various dragons, the poisons of蠱魅, 9. The poisons of humans and non-humans, 10. The poisons of teeth bites, thunder and rain, snakes and rats,🔽The poisons of bees, flies, centipedes, toads, and so forth, 11. The poisons of scabies, leprosy, boils, ulcers, and pimples, 12. The poisons of medicine, spells, human poisons, and non-human poisons, 13. May all such poisons be eradicated. 14. I, so-and-so, and all my relatives and friends, 15. May all poison and suffering be removed, dispersed, and enter the earth. Shaha. 16. Ānanda, this great Peacock Spell King, 17. Is proclaimed with delight by the Heavenly King Śakra. 18. He then spoke the spell, saying: 19. Tadyathā🔽Śaraṇagata 20. Māraṇagati Śaraṇagati 21. Makarandī Gāndī Gṛhāsani🔽Hariśrī Dūtyā Śrī 22. Taratu Taratu🔽Tarutnavati 23. Ha ha ha ha 24. The monk calls niji di 25. Niji di 26. Guru guru 27. Viraja🔽Dhatha dhatha dead🔽Vata vata dead 28. Sari sari🔽Kapilari 29. Kapilara muli 30. Kshiti 31. Sarva tushtasphara tushtanachambhan 32. Karumi 33. Kshiti bodhi anga sphara dinga 34. Svaha 35. Karumi sokasri dasheti vihi 36. Ujjari 37. Surapati 38. Pati vajra vajra vajra 39. Vajra bhandha svaha Ananda, this great peacock mantra king. Paragraphs: $ 0 8 16 19 35 #
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Please segment these sentences into coherent paragraphs: 0. It is like the case of sexual misconduct, which is not limited to animals and humans. 1. Among humans, there are those who have left the household life and those who have not. 2. Moreover, among those who have not left the household life, there are two types: those who uphold the precepts and those who do not. 3. Among those who have left the household life, there are five types, including those who uphold the precepts, those who do not, and even sages. 4. There are such distinctions, so although the name of the offense is the same, the karmic retribution is different. 5. As for the second pārājika, the place of theft is not one, there are renunciant and lay [offenders]. 6. Among laypeople, stealing others' property also has distinctions, among renunciant people, stealing also has distinctions, and within the Three Jewels, stealing also has distinctions. 7. Therefore, although the name pārājika is the same, the karmic retribution is different. 8. As for the third pārājika, gods, humans, and even sages, if one cuts off the life of such people, one commits a pārājika offense. 9. Although the term cutting off is the same, the karmic retribution is also different. 10. As for the fourth pārājika, there are also distinctions. Speaking of attaining superhuman abilities to laypeople is serious, speaking of attaining superhuman abilities to renunciant people is light. 11. Therefore, although the name of the offense is the same, the karmic retribution is not the same. 12. Vinaya Mātṛkā Sūtra, Scroll 2 Paragraphs: $ 0 5 8 12 #
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Please segment these sentences into coherent paragraphs: 0. The mind that is endowed with the power of the human mind, like the power of alcohol, arises from the proper application of the potato to the trees of the same age, etc. , 1. Why cant anyone change? 2. What is the reason for this? 3. The power of the right connection is a lie. 4. Therefore, these beautiful words do not bring happiness to people, but they are a ruin on the path. 5. The certainty that the world is far away is the opposite. 6. Now, the statement that the desire to be extinguished is refuted is life, etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7. If one's limbs are cut off, what is the use of the body? 8. Because there is no part of the body that is cut off. 9. The permanent is not so subtle as to be subtle through the power of the body, and the great is not so great as to be subtle through the power of the body. 10. Here, what is permanent is not transformative, and what is transformative is not permanent. 11. The term permanent refers to the term permanent and impermanent to the term substantial and number. 12. The Prasannapadā says: Just as gold and earrings are permanent and impermanent, so also the substance and the qualities of life are called permanent and impermanent. 13. Thus, the conclusion of the conclusion is explained. 14. Some have life force. 15. Some will be stronger than others. 16. Thus, the life force and the actions are the same. 17. The first is the binding of the bindus. 18. The meaning of this verse is that the life force is the only power in the land of liberation, and it is the power of wisdom alone. 19. Some say that karma is powerful in the realms of the four realms, and that it is due to the power of ignorance. 20. Thus, life and karma are bound to exist in a beginningless time. 21. Thus, since the nature of matterproduction and destructionhas their own qualities, the statement there is no other way of existing is not the conclusion of the argument. 22. The Explanation: The substantial and the classified are the same or different. 23. If it is the same, then there is no division between the term and the term. 24. If it were something else, then it would be counted as a non-sequence, and ten leaves would be seen without any threads. 25. Similarly, the fault of correctly applying the permanent and the impermanent to reasoning and the self is also the fault of correctly applying the permanent and the impermanent to reasoning. 26. Here, there is no such thing as permanent or impermanent, because they are mutually exclusive. 27. Similarly, the three elements are not the same in the extreme of the exhaustion of the doctrine that states, One who is free from the karma of samsara will go to the happy places of the world. 28. Therefore, these three elements are beginningless, endless, and free from production and destruction, and they are of the nature of a vajra and never cease. 29. If this world were to disintegrate, then where would all living beings be? 30. For this reason, this is permanent, and life is permanent. 31. If one is liberated from samsara, one will have liberation, which will span forty-five thousand leagues. 32. Is it true that the words I will be free are true? 33. The speaker: Here, the three worlds are produced by subtle things, not by subtle things, but by liberation from the letter. 34. How could it be permanent? What is created by subtle things is permanent, and it is not permanent, it is not stable, and it is destroyed by the time of the harvest. 35. What is the reasoning that says, "Things that are established by their destruction will not be established by their destruction? " 36. Of the six parts of the body of life mentioned above, the life of the forest lord is the life of the forest lord. 37. Will the individual forest owner experience the happiness or suffering of a single body through the power of karma? 38. What is the multiplicity? 39. One life is a person, one life is a person. Paragraphs: $ 0 7 10 14 18 22 29 33 36 #
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Please segment these sentences into coherent paragraphs: 0. If a person is struck by a stinging pain, it is said that he is struck by a stinging pain. 1. The suffering of men is the cause of harm, the cause of harm. 2. The reason is that it is created by harming the desire for sensation. 3. Since form is devoid of mental factors, it is free from suffering. 4. Or, because there is no time to harm by not being a moment of form. 5. What harm is there? 6. Therefore, the term producing change is used in the context of the continuum. 7. It is not a word. 8. The transformation of the mind is the transformation of the mind into something else. 9. The difference is the difference. 10. The meaning of the phrase creates something different from the previous one. 11. For others, the term possessing a suitable form refers to the impediment to the rebirth of another in one's own country. 12. Well then, it is called the subtle particle. 13. If form is a cause of change, then it would not be form either, because it is without parts. 14. Just as it cannot see, so too cannot touch it with its hands and so on. 15. They do not change, nor do they hinder. 16. This is asserted to be the case with the subtle particles of matter. 17. It is not the smallest particles that are collected. 18. Since it is the eighth substance, it is not contradictory to say that it is a form. 19. That is why. 20. The only thing that is a single particle is called nonexistence. 21. The eight particles are the eight sensory elements, the eight sense organs, and the eight sounds. 22. This is because it is certain that the action is the cause of the action. 23. The form that abides in the aggregates is the appropriate form. 24. It is not a thing that is completely transformed or obstructed. 25. Well, it is called the past and the future. 26. Since they do not live in the land, they cannot be harmed and are not obstructed. 27. It is not a form. 28. The word form means gone. 29. The word form is a word that has the characteristic of being born in the future. 30. The term compatible refers to the phenomenon that is not produced in a form that is in conformity with the reason. 31. It is like a tree. 32. For example, if a tree is not being cut, it is called a tree. 33. And it is because everything that is to be cast and that which is not to be cast is a cast, and so it is here. 34. Well then, it would be a noncognition, not a form. 35. Because it is not compatible with them, and because it is not obstructed. 36. The consciousness is the same as the form that is the cause, because it is the same as the form that is the cause. 37. Because they are the cause of great things, they arise. 38. The term form exists refers to the fact that the cognition exists because it is form. 39. The body, speech, and hands that motivate them all are the form of contact, so that the non-cognition also exists in form. Paragraphs: $ 0 8 11 18 23 28 36 #
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Please segment these sentences into coherent paragraphs: 0. in the presence of which the sounds ‘calf, etc.’ occur in the body. That is the condition for the sound. And the sounds ‘calf, etc.’ do not occur in the body because of the mere presence of the body. 1. Therefore it is proper that the condition should be for the cause of the occurrence of the sound, 2. and not for ‘tenuity’ only. The cause of the occurrence and the sound are related as ‘proximate’ and ‘remote’ respectively. The words ‘calf, etc.’ are in apposition. 3. The first stage of the calf is its second stage. For when the calf has attained its second stage, 4. the first stage of the calf, which is the cause for the occurrence of the word “calf,” is left with only a little of its former condition. This is what is referred to by the words “when it is well grown up.” 5. The second stage of the ox is called its third stage. For when the ox has attained its third stage, 6. the second stage, which is the cause for the occurrence of the word “ox,” is left with only a little of its former condition.🔽The cross-breed is called a “bull” because of its mixed origin, being a cross between the cow and the ox. 7. The one that is able to carry a load is called a “bull” . When the ability of the bull to carry a load becomes slow and exhausted, 8. then it has reached its third stage. This is what is referred to by the words “the exhaustion of its ability, its weakness.” 9. What is the meaning of the words “the exhaustion of its ability, its weakness”? 10. A collection is a combination of two or more things, and here the question is whether the word “one” in the sutta refers to the collection or to the individual members of the collection. 11. If the word “one” refers to the collection, then the collection is the referent of the word “one.” If the word “one” refers to the individual members of the collection, then the individual members are the referent of the word “one.”🔽In the case of a 12. The word “one” is used in the sutta in the sense of “which Devadatta of you is Devadatta?” and in the sense of “which Kaṭa of you is Kaṭa?” and so on. 13. A family is a line of descendants that continues without interruption. Those who belong to a family are called “descendants” because they are related to the ancestors by a relationship that continues without interruption. 14. and the words ‘foot’, ‘sound’, and ‘action’ are the words that are derived from them. 15. Because they occur in the three genders, ‘foot’, ‘sound’, etc., are related to the words that are derived from them. 16. Although there is no such thing as a ‘universal’ in the case of some words that are derived from action, the world is seen to employ the word ‘universal’ as a basis for action.🔽Therefore it is said: ‘And the universal of the foot, and the universal o 17. Herein, the universal is implied by the word ‘universal’. Therefore it is said: ‘The universal of the foot, because of the action of the foot, and the universal of the sound, because of the universal of the action.’ 18. Therefore🔽The meaning is: ‘mundane’ is said with reference to the maker of another’s sound. But here the connection is stated without distinction. The construction is: ‘because it is stated in common in grammar’. 19. The words ‘katha’, etc., are stated in order to show the form that is stated in common. 20. The sentences ‘given by the gods’, ‘given by Brahmā’, etc., are sentences that are analysed in the nominative or in the instrumental case. ‘Devadatta’, ‘devadattika’, 21. ‘deviyo’, ‘devalā’, etc., are words that are used.🔽. 22. Herein, the words ‘given by the gods’ and so on are stated in order to show the outcome by another expression of the words of usage ‘Devadatta, Devadattika’ and so on found in the Nirutti Piṭaka.🔽The words ‘given by the gods’ and so on are stated in 23. The words ‘some say’ and so on are stated in order to show the proof and the way of proving by another expression of the words ‘Devalo, Deviyo’ and so on of the teachers who rely on the testimony of others. 24. They want only a part of the condition, therefore for them the words ‘Devalo, Deviyo’ 25. and so on are formed. The respect for the rule is only a part of the addition of the word ‘datta’. 26. The fruit is stated by the words ‘and not all’ and so on in the Bahulaka section. The word ‘bhāva’ is used in some places for an action,🔽‘This rule is in bhāva’. In some places it is for an intention, ‘This is their bhāva, the intention is bhāva’. In 27. for a state, ‘This is their bhāva, the state is bhāva’. 28. In the sense of a state, as in ‘these states’; in the sense of a being, as in ‘the state of the grasses’; hence he said ‘In the sense of a state, etc.’. 29. By the way of establishing a visible form: by the way of establishing the word ‘state’ as a visible form.🔽The meaning is that they show it.🔽The word is that by means of which the meaning is shown.🔽The understanding is that by means of which the meani 30. And that is called ‘the cause’ because the meaning is inferred by it. 31. But was it not said above ‘They occur from it, and the word “understanding” is derived from it’? So the cause of occurrence is common to both.🔽If that is so, why is it said that the cause of occurrence is only of the word? 32. The cause of occurrence is said to be only of the word because the relation of name and named is evident in the word. 33. But in order to show that the cause of occurrence is of the understanding too, after distinguishing the form of the meaning that is inferred by the understanding from the form of the visible-form that is shown by the word, he said ‘By the cause of th 34. The compound ‘dabbaguṇa’ is to be resolved as ‘the quality of the dabb’. The two examples are given by the word ‘quality’ in the compound ‘quality of the dabb’ and by the word ‘birth’ in the compound ‘birth of the dabb’ respectively. 35. … because there is no separate birth-sign of the quality and because there is a sign of the quality. The word ‘action’ and so on includes the words ‘dabb’ and so on. 36. But some say that the words ‘action’ and so on are the sign of the occurrence of action. According to them, 37. the commonality of Devadatta and so on is the commonality of the state, that is, the commonality of the state of Devadatta and so on. Therefore it is said ‘of Devadatta’ and so on. 38. The sign of the occurrence of the words ‘Devadatta’ and so on, which have a real meaning as their object, 39. is the characteristic of birth. The meaning is that it is taught, that is, made known. Paragraphs: $ 0 3 6 10 12 16 18 22 26 29 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Twenty meditation subjects : this is the method of explanation followed here, not that followed in the Visuddhimagga and elsewhere.🔽And here insight, which is the forerunner of the path, is called a path factor in the sense that it is a condition for 1. The exposition of the cessation section is ended.🔽The exposition of the connected discourse on the enlightenment factors is ended. 2. The Connected Discourse on the Arousing of Mindfulness🔽The Chapter with Ambapālī 3. The Exposition of the Discourse with Ambapālī 4. The word “ekāyana” is said by way of the sandhi-rule which changes the o of “o-kāra” to va and the a of “a-kāra” to dīgha.🔽This is the mode of expression in the Saṃyutta Nikāya. Therein, the word “ayana” is a synonym for “magga.” 5. Not only this,🔽but also other synonyms for “magga” are given in the commentary. The commentator begins with the words “maggassa hī” and so on.🔽If “ayana” is a synonym for “magga,” why is it said again to be “magga”? 6. The commentator says “tasmā” and so on, referring to this question. 7. Therein, “ekāyana” means “one and only way.” There is no other way leading to Nibbāna. 8. Isn’t the foundation of mindfulness intended here as the “magga”? There are many other dhammas of the “magga.”🔽It is true that there are, but they are included by the inclusion of the foundation of mindfulness, because they are inseparable from it. 9. Thus, knowledge, energy, and so on, are included in the niddesa. 10. The inclusion of the foundation of mindfulness in the uddesa should be seen as being for the sake of the inclinations of the disciples and for the purpose of showing that the foundation of mindfulness is the “magga.” 11. By “not a double-run road” he shows that it is not a road that goes in two directions, as it were, and that it does not lead to non-extinction.🔽By “leading to nibbāna” he shows that it is the meaning of “leading to nibbāna” that is intended, not the 12. By “to be sought” he shows that it is the meaning of “to be sought” that is intended, not the meaning of “not to be sought.” 13. By “of greed, etc.” he shows that it is the meaning of “of greed, etc.,” that is intended, not the meaning of “of non-greed, etc.” 14. And this purification of defiled consciousness, when it succeeds, does so by causing the non-arising of sorrow, etc., 15. That is why it is said “for the surmounting of sorrow and lamentation” , and so on. Herein, sorrow is mental pain due to loss of relatives, etc., and is what is called grief . Lamentation is the voicing of that sorrow, which is called bewailing . 16. Or else, “lamenting” is the lamentation, the wailing, in the form of the lamentations beginning with “I have no son” .🔽The surmounting of that here is the non-arising of it in the future.🔽That is why it is said, “for the abandoning of” .🔽As regards t 17. it is included by the word “sorrow” . But since the word “sorrow” does not exclude joy,🔽the word “lamentation” is used to show the distinction. 18. The words “mental suffering” should be regarded as an explanation of “lamentation” . 19. The knowledge of the four noble truths is called “the way” because by it one comes to know , penetrates , the way things are . 20. But is not this knowledge also a way? How can a way be the means of reaching a way?🔽The answer to this is as follows. 21. The word “way” is used in the sense of the vehicle of craving, which is the means of conveying beings to the kamma-process, defilements, and resultants.🔽The meaning is that it is not the vehicle of craving, because it is devoid of craving. 22. For the purpose of seeing for oneself. 23. “Praise” is a word of commendation. “Purification” is purification, that is, the abandoning of defilements. “Should be undertaken” 24. Here the act of undertaking is the act of taking up the word; and the act of reviewing is included by the act of taking up, since the latter has questioning as its root. 25. Therefore it should be regarded as included by the act of taking up. 26. “Not below that”: here the act of taking up is stated with reference to the fact that the body, etc., which are intended here, do not exist as feeling, etc., and with reference to the fact that the dhammas of the three planes of becoming, which are d 27. But since there is no fifth object of perversion, he says, “Not above that.”🔽Here the exposition of the foundations of mindfulness is by way of the analysis of the object.🔽“Three foundations of mindfulness”: this shows the derivation of the word sati 28. “In the beginning” : here the word “beginning” includes “arising” , 29. The origin of feelings is the origin of mind, and the origin of ideas is the origin of attention. ‘ The origin of ideas’ is a term for the Thread-passage that illuminates the objects of mindfulness stated thus .🔽So the word ‘ and so on’ should be reg 30. The origin of feelings is the origin of mind, and the origin of ideas is the origin of attention. ‘ The origin of ideas’ is the name-and-form. ‘ The origin of mind’ is the origin of the sixfold base. ‘ The origin of feelings’ is the origin of contact 31. They don’t establish their minds in samādhi, and they go against the Teacher’s instructions. 32. In such a case, the Realized One is neither displeased nor hurt. 33. He lives unattached, mindful, and aware. This is the first way of establishing mindfulness. 34. “Again, a teacher teaches the Dhamma to his disciples out of compassion, thinking, ‘This will be for your welfare and happiness for a long time.’ 35. Some of his disciples don’t listen or pay careful attention, don’t use their minds to examine the Teacher’s words, and they go against the Teacher’s instructions.🔽In such a case, the Realized One is neither displeased nor hurt. 36. He is neither pleased nor hurt. 37. He abandons both displeasure and pleasure, and he remains equanimous, mindful, and aware. This is the second way of establishing mindfulness. 38. “This, bhikkhus, is the second way.🔽Again, bhikkhus, a Tathagata arises in the world, an Arahant, a Fully Enlightened One, … 39. and his disciples desire to listen to him … and they train in accordance with the Dhamma.🔽The Tathagata is satisfied with that and he does not feel disappointed. Paragraphs: $ 0 3 4 7 14 20 22 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. After death, they will be reborn in the Sukhāvatī world system. 1. Then, they will go to various different buddha-fields. 2. There, they will meet with the Tathāgatas. 3. All the Tathāgatas will comfort them. 4. All the Tathāgatas will prophesy to them. 5. They will shine light on the world in all the buddha-fields. 6. The binding of the mudrā: 7. With the ten fingers in añjali, bend the two index fingers and join the two thumbs. 8. Then, one should recall this dhāraṇī: 9. Having made a square maṇḍala, strewn it with various flowers, perfumed it with various incense, and placed the right knee on the ground, 10. One should make offerings to all the Tathāgatas by means of samādhi. 11. Then one should recite the dhāraṇī eight hundred times. 12. By merely reciting it once, one will make offerings to all the Tathāgatas equal to the number of grains of sand in the Ganges river, and will honor and venerate them, and will make offerings to all the Tathāgatas with great offering-clouds. 13. All of them will exclaim, “Excellent!” 14. One should know that being born from the Tathāgatas themselves, 15. one will possess unobstructed wisdom and be equal to the ornament of the mind of great enlightenment. 16. they will attain it.🔽“O Lord of the Gods, 17. by this method of accomplishing the dhāraṇī, 18. all beings will be completely liberated from the lower realms, such as the hells. 19. All their rebirths will be completely purified. 20. They will have long lives. 21. “O Lord of the Gods, 22. go and teach this dhāraṇī to the god Sudhṛti. 23. O Lord of the Gods, 24. after seven days, the god Sudhṛti’s entire realm will be completely purified, and his life will be long. He will be powerful. 25. Then Śakra, Lord of the Gods, having received this instruction from the Tathāgata, went to the god Sudhṛti’s abode and gave him this dhāraṇī: 26. Then, for seven days, the god exerted himself in this dhāraṇī for six days and six nights, and all his wishes were fulfilled. 27. He exclaimed: 28. “Ah! I am liberated from the lower realms! 29. I am on the right path! 30. I have a long life! Ah! The Buddha has appeared in the world!🔽Ah! The Dharma has appeared in the world! 31. Ah! This kind of dhāraṇī has appeared in the world! 32. It has completely liberated me from great fear!” 33. Then Śakra, Lord of the Gods, and the son of the gods Susthitamati, together with a great retinue, offered flowers, incense, perfume, garlands, parasols, victory banners, and flags. 34. The assembly of gods, by the power of the gods, went to the Blessed One. Having gone separately, they made a great offering to the Blessed One of divine garments and ornaments, and hundreds of thousands of other necessary offerings. Having circumambu 35. In the same way, having uttered the exclamation of joy, they sat in front of the Blessed One to listen to the Dharma. 36. Then the Blessed One extended his golden-colored hand, and the god Suvrata, having been consoled, was taught the Dharma and was prophesied to become a buddha. 37. Son of noble family, this dhāraṇī of the uṣṇīṣa victory of all tathāgatas 38. is the wielder of the staff of great death. 39. If one writes this purifier, this destroyer of evil, on birch bark or on another [material], places it inside a stupa, and makes vast offerings to the best of one's ability, and circumambulates [the stupa] one hundred thousand times, Paragraphs: $ 0 6 9 16 21 25 27 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Commentary on the Mahāyāna Treatise in One Hundred and Fifty Verses, Fascicle 6 1. Originally by Ārya Nāgârjuna, Commentary by Āryadeva 2. Translated by Tripiṭaka Master Xuanzang on Imperial Order 3. Chapter 4: Refuting Views. Next, if it is as you say, the characteristics of dharmas exist conventionally, while the principle of ultimate truth is empty. The Tathāgata's wisdom and insight are unobstructed in this regard, and his speech and eloquenc 4. It is because the listeners have faults. 5. What are called the faults of the listeners? 6. Namely, greedily clinging to one's own views, not seeking superior understanding, and being unable to discern good and evil teachings. 7. If one is without these three faults, then one is called a vessel for hearing the true Dharma. 8. In order to illustrate this meaning, a verse is spoken: 9. Receiving harmony and seeking superior wisdom, this should be known as the Dharma vessel; 10. Different from this, there are teachers and students, but without the cause, one cannot obtain the benefit. 11. The treatise states: 12. One must possess three virtues to be called a Dharma vessel: 13. First, one's nature is gentle and free from partiality, always self-reflective and not greedy for one's own views; 14. Second, one always aspires for superior understanding and seeks the Dharma without weariness, not guarding one's own portion and giving rise to satisfaction; 15. Third, one's nature is intelligent, and one is able to correctly understand the distinctions between good and evil words and virtues and faults. 16. If one lacks the three virtues as described above, even if there is a teacher and disciple, there will ultimately be no benefit. 17. The so-called benefit refers to the teacher and disciple's enlightenment and realization in accordance with their respective stages. 18. Like the six teachers and other non-Buddhists, although they hear the correct Dharma, they have nothing to realize. It is not that the Buddha has no compassionate mind towards them, nor is it that the holy teachings are not of correct principles. It 19. In order to illustrate this meaning, the following verse is spoken: 20. Speaking of existence and its causes, purity and the means to purity; 21. The world itself does not understand, so how can the fault lie with the Sage? 22. The treatise states: 23. The unobstructed wisdom and insight of all Buddha-Tathāgatas observes that the affairs of benefiting others do not go beyond four types, namely, what is abandoned, what is realized, and the causes of these two. 24. The essence and meaning are all true, and the words are not false, which is precisely what is included in the four noble truths and the teachings of the sages. 25. Although the Buddha extensively explains, they do not understand. The fault lies with the worldly, not with the Sage. 26. Because the awareness and wisdom of all non-Buddhists are mediocre and weak, and they lack proper cultivation, therefore they are unable to understand. 27. It is like the blazing sun emitting a thousand lights, but the blind cannot see. The fault lies with the sun. 28. Furthermore, the minds and consciousness of all non-Buddhists are certainly covered by ignorance, heedlessness, and sloth. They cannot believe in and rely on what they themselves accept. 29. Why is this so? 30. Therefore, the next verse says: 31. Abandoning all existence and nirvana is commonly accepted by non-Buddhist schools; 32. The emptiness of true suchness destroys everything, so why do they not rejoice in it? 33. The treatise says: 34. All the schools of non-Buddhists say that abandoning one's own affairs, only existing alone, far removed from entanglements, peacefully liberated, unconditioned, and tranquil is called nirvāṇa. Devoid of characteristics, the true emptiness transcends 35. Contemplating this can eliminate all mind and objects, truly returning to the unsurpassed great nirvāṇa. It does not contradict the liberation that you seek. Why do you hate and turn away from it, not giving rise to joy? 36. We say that nirvāṇa only eliminates one's own affairs. Emptiness also destroys the self. Knowing what is there to rejoice in? 37. If there is a self in your nirvāṇa, it must not be apart from what is grasped. How can it be nirvāṇa? 38. I have already refuted the self before. You should not grasp it again. Therefore, one should rejoice in this true emptiness devoid of self. 39. What exists can be eliminated, but emptiness cannot be dispelled. Paragraphs: $ 0 3 11 19 23 31 34 #
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Please segment these sentences into coherent paragraphs: 0. If the particles are removed, 1. Because the mind is lost in the appearances. 2. The connection between the two is as follows. 3. Even if you remove the color, you will abandon your mind, just as you do with color. 4. Therefore, it is reasonable to say that the objects of the minds of the sense faculties are external. 5. The essence of inner knowledge is the mind. 6. The appearance of the external appearance. 7. The object is the object, and the object is not the object, but the appearance of something that is external is the only factor that is observed. 8. The essence of consciousness. 9. It is the cause of the phenomena. 10. The inner consciousness is the appearance of the object and the arising of the object. 11. Since it possesses two kinds of reality, it is the only factor that is observed. 12. It is not so, but it depends. 13. How is it that the single aspect of this is coemergent? 14. Since neither of them is mistaken, it is a condition. 15. Even though they are simultaneous, they are not mistaken, so they are the cause of being born from something else. 16. Thus, the existence and nonexistence of the reasoning are characterized by the existence and nonexistence of the reasoning. 17. Or, it is the stages of the power of the mind. 18. This is done in stages. 19. Since it is actually visible, it is capable of producing results that are in accordance with its appearance. 20. It is not contradictory to say that it is the basis of consciousness. 21. If it were, then it would be the only factor that could be observed. 22. How does the eye consciousness arise when it is dependent on the eye? 23. The power of the power of cooperation. 24. The essence is the faculty. 25. The sense faculty is the nature of the faculty from its own effects, not from the arising of inference. 26. This is not contradictory to logic. 27. It is possible that there is a powerful consciousness. 28. It is possible that it exists by virtue of its own nature, which is not taught. 29. There is no difference in the production of the result. 30. Thus, the nature of the object and its causes are mutually dependent, and they are introduced into beginninglessness. 31. The eye is the power of the eye, and the inner form is the cause of consciousness. It is the cause of the appearance of the consciousness, which is not shown by the object. 32. These two are mutually causally related and have a beginningless time. 33. Sometimes, when the potential is fully ripened, the consciousness produces the aspect of the object, and sometimes, the potential in its aspect. 34. The two are different from the consciousness and are not different. 35. In this way, the inner object is seen as the object because it has two qualities. 36. The commentary on the analysis of the object is by the elephant of the master. Paragraphs: $ 0 5 13 18 22 30 #
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Please segment these sentences into coherent paragraphs: 0. The monk then told his wife and family members to get up and look at the image. 1. They all saw the same thing without difference. 2. The back dot was indeed the one who will be the next Buddha. 3. At this, they marveled. 4. They believed that the teachings of the sages were not false and thus increased their reverence for Buddhism. 5. They became even more respectful and their years did not die. 6. Since the Buddha's teachings flowed eastward, 7. The spiritual images' responses are indescribable. 8. The brief account is as above. This one verification is from the Records of冥報記. 9. The Tang Dynasty, Youzhou, Fishing Yang County, the image was not destroyed due to a fire. The Tang Dynasty, Youzhou, Fishing Yang County, Wuzhong Garrison City, had over a hundred families. 10. In the second year of Longshuo, the fourth month of summer. 11. The garrison city was destroyed by a fire, and the gate towers and houses were all burned to ashes. 12. Only the two temples, the stupas, and the paper curtains and canopies above the Buddha niches. 13. Only the Buddha images were not burned. 14. Since the fire did not burn, they stood alone. 15. At that time, those who saw it all marveled. 16. They considered it to be the Buddha's power supporting them. 17. Yu Ling, the Prefect of Zhongshan, was already serving in that office. 18. Moreover, his elder brother Yu Qing associated with friends. 19. Lang Jiang Qi of Qi Prefecture was then serving in Yingzhou. 20. They both personally witnessed the events.🔽They fully told Yu Ling about it. 21. In the Tang Dynasty, there was a mountain temple west of the city of Bingzhou. 22. The temple was named Tongzi. 23. There was a large statue. 24. Sitting over 170 feet high. 25. The emperor revered the Buddhist teachings. 26. In the last year of Xianqing, he toured Bingzhou. 27. Together with the empress, he personally visited this temple. 28. And he visited the Kaizhao Temple in Beigu. 29. The large statue was 200 feet high. 30. He paid respects and gazed at it, sighing in admiration of its rarity. 31. He generously donated precious treasures, wealth, clothing, and other items. 32. Along with the empresses, concubines, and palace ladies. 33. They all made donations. 34. And the emperor ordered the state officials and chief officers Dou Gui and others. 35. To quickly adorn and decorate the sacred image. 36. And to make the ground in front of the niche spacious. 37. When he returned to the capital, on the day of the Longshuo second year, autumn, seventh month. 38. The palace officials took out two kaṣāya robes and sent them to the two temples with a messenger. 39. On the day when the image at the children's temple put on the kaṣāya robe. Paragraphs: $ 0 9 21 37 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, it is not the established dharma. 1. There is no fault of inconclusiveness. 2. The treatise states: 3. If apart from substance, etc., there is the nature of non-substance, etc. 4. The commentary states: 5. Below, it further uses non-substance as an example to criticize substance, etc. 6. It means that apart from substance, etc., there is a separate nature of substance, etc. 7. It should be established that apart from non-substance, etc., there is the nature of non-substance, etc. 8. For example, apart from substance, quality, and action, all are called non-substance, non-quality, and non-action. 9. This includes the remaining six phrases and non-existent dharmas. 10. Dharmas with substance are only the six phrases. 11. Now, the seven phrases should have non-substance nature. 12. Because it is different from substance nature. 13. Like quality and action. 14. Quality and action are also the same in relation to each other. 15. Moreover, although it is known that quality, etc. are all called non-substance, 16. Their nature is included in the non-substance nature. 17. However, the eight phrases combined are all non-substance nature and non-existent dharmas. 18. There is no separate great non-substance nature that encompasses the nine dharmas, therefore it is a valid cognition. 19. The valid cognition is as follows: 20. Apart from substance, the remaining nine, 21. Should have a separate general nature. 22. Because it is included in either substance or non-substance, 23. Like the phrase substance. Although this valid cognition is established, 24. It can be directly compared without requiring the establishment of substance nature. 25. Why is it necessary to require the establishment of non-substance nature? 26. It would contradict one's own school. 27. If it is not so, 28. It is said that on the basis of a single quality, there is also a non-real nature. 29. Therefore, it commits the error of tautology. 30. The nature of non-virtue and so forth should be treated similarly. 31. Therefore, the treatise uses the word etc. 32. The treatise states: 33. Since they are not so, they are only provisionally established. 34. The commentary states:🔽This concludes the general summary of the refutation. 35. Since the non-real is not so, 36. there is no more non-real nature. 37. How can reality and so forth be so? 38. There is no more real nature and so forth. 39. Therefore, the natures of sameness and difference Paragraphs: $ 2 4 8 15 19 27 32 34 #
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Please segment these sentences into coherent paragraphs: 0. and even though one accomplishes the powers of the knowledge-holders, etc., one will not succeed. 1. But by means of the stable entity, one will succeed in the enlightenment of the Buddhas and Bodhisattvas. 2. Therefore, one will certainly accomplish the nature of the Vajrasattva,🔽and it is taught that the practitioner who is born in this way will certainly succeed in the powers. 3. The great seal of Vajrasattva is the great seal of Vajrasattva, who is the lord of the Vajra family. 4. The pledge, doctrine, action, and great seal of Vajrasattva, etc., of the Tathagata family are the four kinds of seals, which are the nature of the great seal. 5. Its binding is the complete perfection endowed with the most excellent of all aspects, in the manner previously explained. 6. By repeatedly manifesting it, and by meditating on Vajrasattva in front, one will quickly attain power. 7. This is in reference to the single yoga. 8. It means that one will quickly accomplish the yoga of union. 9. This is what is being taught. 10. Having performed the yoga of the Tathagata family, such as Vajrasattva, and so on, as before, 11. one should practice all the rites. 12. One should meditate on the deities of the Tathagata family, such as Vajrasattva, and so on, on cloth and so forth, 13. and install them with the rites of summoning and so on. 14. Having made offerings with all offerings in accordance with the rite, 15. one should meditate, having made the four seals. 16. By that, one should understand that [the deity] will be quickly accomplished in dependence on a single yoga.🔽The vajra family is Vajrahūṃkāra and so forth, as previously explained. 17. One should draw the great seal, the pledge seal, 18. the doctrine seal, and the action seal. 19. With respect to which meditative stabilization? 20. It is said, “with the meditative stabilization of Vajrasattva.” 21. One’s meditation on one’s wrathful deity🔽is the meditative stabilization of Vajrasattva. 22. With that meditative stabilization of Vajrasattva, one should bind the seal of one’s deity. 23. In the same way, one should visualize Vajrasattva by the nature of one's deity, having placed in front of oneself the previously explained assembly of the Tathagata's clan, one's own wrathful one, the assembly of the gathering, and so forth. 24. One attains power in two stages. 25. This means that when one meditates on the single yoga by oneself, one attains power in one year, but by the yoga of the pair one attains power in six months. 26. Having bound the Dharma seal, 27. and so forth. Having performed the yoga of oneself as Lokeśvara by the rite explained in the Maṇḍala of Subjugation of the World, one should perform all the rites. 28. As before, with the ritual of gathering, etc., set out the painting, etc. of Lokeśvara in front. 29. Bind the great seal, etc. of that. 30. Meditate on that very one in front. 31. If one realizes that, one’s spiritual powers will double. 32. The four kinds of seals of the jewel family are called “action seals.” 33. Binding them should be done with the ritual explained in the great maṇḍala of Sarvatathāgatakāyavākcittavajrāgryasamayasiddhi. 34. With the samādhi of the vajra essence🔽. 35. The meditation on one’s deity is the samādhi of the vajra essence. 36. One’s spiritual powers will double. 37. How is that?🔽It is said, “Having meditated on the vajra essence. 38. Thus it is said.🔽🔽 39. As before, one should meditate on the Bhagavat Vajra Essence, having placed him in front by means of the gathering in and so forth. Paragraphs: $ 0 10 16 21 26 32 37 #
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Please segment these sentences into coherent paragraphs: 0. dṛḍho me bhava / 1. sutoṣyo me bhava / 2. anu-raktan me bhava / 3. supoṣyo me bhava / 4. sarvasiddhiṃ me prayaccha / 5. sarvakarmaṣu ca me cittaṃ śreyaḥ kuru hūṃ /🔽ha ha ha ha hoḥ / 6. bhagavān /🔽sarvatathāgatavajra mā me muñca /🔽vajrasattva samayastvaṃ / 7. Then, after that: 8. Oṃ, you who perform all the purposes of sentient beings, 9. grant the appropriate spiritual powers. 10. Having gone to the Buddha's realm, 11. please come back again. 12. Having thus invoked, one should bid farewell to one's lord protector with the three seed syllables of one's mantra, ending with the syllable MUH, mentally, according to the ritual. 13. Then, having invoked the fire god into the hearth, 14. having again made offerings, one should offer the sprinkling water, foot-washing water, tooth-stick without stone, and for Rudra the tooth-stick with stone, and new clothes. Having offered the remaining oblation, one should finally ring the bell and 15. This ritual is mostly for the sake of one's desired accomplishments. 16. For the sake of others, such as consecration, 17. The disciple who has offered a gift should hold his right thumb with his left thumb. 18. He should circumambulate the fire pit three times to the right. He should cause the disciple to offer the seven oblations by inserting the ladle into the fire to the right. 19. He should tie a protection cord blessed by the mantra of the coiled one around his arm and perform the purification. 20. If he is the master, he should visualize the king and so forth as virtuous and offer the ladle and spoon. 21. In this way, he should offer the ladle and spoon for each of the king and the world protectors, all sentient beings, the disciples, and whoever is desired, three times each, or according to the rite. 22. He should also cause the disciple to offer a gift. 23. Thus it is stated. 24. This is the special feature. 25. After that, having offered water for the feet, having purified, having made a perfect offering, having offered the libation, having requested forbearance, having requested the desired spiritual powers, having invoked with “Oṃ Vajrasattva A,” as befor 26. having said “Oṃ Vajra Muḥ,” one should request departure according to the rite. 27. When one wishes to place the worldly deities in the hearth in this way, 28. then one should accomplish the generation of the pledge-being, the invocation of the awareness-being, the consecration of the pledge, the offering, the burnt offering, and so forth, just as one does for the fire god. 29. And later, one should request departure as one does for the fire god. 30. Thus, one should do it daily or at the time of the explanation or in three or four sessions. 31. Then, having anointed with one's own desired perfume, milk, unbroken rice, ghee, honey, and sugar, having tied a garland around the neck, having placed it on a black-free vessel on a mañji, one should cook it in a ladle or a spoon. 32. Having accomplished the nectar-nature porridge in the fire of the hearth by the rite explained in the Vajra Garland, one should enter into yoga just as oneself. 33. This remainder of the Tathāgata 34. is offered for the sake of destroying sins. 35. Thus, one should satisfy the gods, the world guardians, and oneself. 36. The remainder should be distributed to the patrons and those who seek the remainder. 37. In the case of pacification, the fire should be extinguished with milk. 38. In the case of accomplishing increase,🔽with yellow water. 39. In the case of enthralling, with milk and red and black water. Paragraphs: $ 0 7 13 15 27 31 33 37 #
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Please segment these sentences into coherent paragraphs: 0. the bodhisattva-mahasattva should not be attached to body or life. 1. Why is this? 2. Ananda, 3. sentient beings who are attached to body and life will create non-virtuous karma. 4. Regarding this, it is said: 5. This always decaying body and life are unstable and powerless. 6. Like a dream or an illusion, 7. sentient beings who are attached to it 8. will create extremely evil karma. 9. Those who are under the power of delusion 10. Go to the unbearable hells 11. Through the fault of being unskilled and going against the Buddha.🔽Those who do not cling to a body🔽That is like a lump of foam, 12. Or to life, which is like a water bubble, 13. They go to the highest state. 14. Then the Blessed One said to the venerable Ānanda: 15. “Ānanda, 16. therefore, a bodhisattva mahāsattva who desires this samādhi, who desires quickly to fully awaken to unsurpassed, perfect, complete awakening, should not be concerned with body or life. 17. Like a burning house or a burning garment, they should arouse diligence, generate great compassion for all beings, 18. For example, they will be happy to dwell in solitude, and will abandon the wilderness, the forest, 19. and the mountains, and will enter into towns, cities, villages, countries, districts, royal palaces, and mountain retreats.🔽They will teach the Dharma to sentient beings in such a way that they will not turn back from the path to the enlightenment of 20. Then the Lord, on that occasion, in detail taught the venerable Ānanda this very discourse on the past, 21. and he taught it in detail in verse with this melody: 22. “When I was practicing bodhisattva conduct in the past,🔽I was King Śūradatta.🔽There was a royal palace called Ratnanidhi, 23. And I went to a park. 24. “I saw a bhikṣu in a chariot, 25. Who was completely beautiful and pleasant to behold, 26. Wearing the armor of the thirty-two marks,🔽Illuminating all the directions. 27. “Sumāgadhā, renowned in all directions, 28. Was compassionate, helpful, and kind. 29. She was beautiful with glory and splendor, 30. And came to the city out of love for beings. 31. “I was not as beautiful as she, 32. And so I became a wicked miser. 33. Attached to desire and bound by existence,🔽I was a king who was a fool. 34. I thought, ‘I will leave behind this existence.’ 35. “I had a full one thousand sons 36. Who rode in chariots, some on foot, some on horseback, 37. Adorned with crowns and various ornaments, 38. Like the sons of the gods who follow the Thirty-Three. 39. “I had five hundred daughters there Paragraphs: $ 0 4 14 20 22 27 35 #
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Please segment these sentences into coherent paragraphs: 0. and likewise the Mother of the Buddhas, 1. The Perfection of Wisdom of the World, 2. he established in his realm. 3. When that king's body was destroyed, 4. he went to the world of the gods. 5. That lord of the earth, in due course, 6. attained perfect enlightenment, unsurpassed. 7. After him, the king of the earth 8. was the great one named Turuska. 9. The wise one was called Sammata, 10. always virtuous and fond of worship. 11. The goddess Tara of great miracles,🔽he also accomplished her mantra. 12. He too accomplished the mantra 13. for the sake of the king on earth. 14. He will be honored by his relatives, his family, and the king. 15. At that time, there will be 16. a temple with eight hundred pillars. 17. By the power of his mantra, 18. he will live for two hundred years. 19. When his body finally disintegrates, 20. he will be reborn in Tuṣita. 21. He will be a bodhisattva with great miraculous abilities, 22. honored even by the gods. 23. Having perfected the branches of awakening,🔽he will gradually attain 24. unequaled awakening. 25. At all times, in his realm, 26. the scriptures will be preserved. 27. The victorious ones of the past have taught this, 28. and so do I in the present. 29. And the great ṛṣis, the nāgas, 30. And the arhats will dwell there.🔽The guardians of the world,🔽The yakṣas who protect the teachings, 31. And those who guard the holy Dharma on earth 32. Will appear at that time. 33. Thus, in many ways, 34. The king of the land will be renowned in the world. 35. He will be the teacher and the teaching🔽In the western land of India. 36. Beyond the land of Āryadeśa, 37. In the land of Ladakh, 38. There will be a king named Nāgadeva. 39. Faithful to the teachings of the Buddha, Paragraphs: $ 0 7 15 25 33 #
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Please segment these sentences into coherent paragraphs: 0. Vimalakīrti has no place that is not a Dharma-realm. 1. All return to the secret treasury of the Mahāparinirvāṇa Sūtra. 2. Tiantai is dedicated to the three contemplations. 3. Jiangxi raises the whole body as true. 4. Mazu says the Buddha is the mind. 5. Heshang points directly to knowledge and vision. 6. Moreover, the teachings have two kinds of explanations. 7. One is explicit explanation. 8. The other is secret explanation. 9. The explicit explanation is like the Laṅkāvatāra Sūtra, the Mahāvairocana-sūtra, etc. 10. The treatises such as the Awakening of Faith and the Vijñaptimātratā. 11. The secret explanation is that each relies on the sūtra's main point. 12. Establishing its different names. 13. As the Vimalakīrti Sūtra takes the inconceivable as its essence. 14. The Diamond Sūtra takes non-abiding as its essence. 15. The Flower Ornament Sūtra takes the Dharma realm as its essence. 16. The Nirvana Sutra takes buddha-nature as its essence. 17. One can establish a thousand paths. 18. They are all different meanings of the one mind. 19. Why is it so? 20. Because the wondrous substance of the true mind 21. is not in existence or nonexistence. 22. Wisdom cannot know it. 23. Words cannot reach it. 24. It is not the realm of conceptual thought. 25. Therefore it is called the inconceivable. 26. The substance is empty and the characteristics are tranquil. 27. It is beyond comparison, yet spiritually responsive. 28. It manifests the Dharma realm without arising. 29. It transcends the three times and leaves no trace. 30. Therefore it is called non-abiding. 31. It extends vertically through the three periods of time. 32. It extends horizontally throughout the ten directions. 33. It has no boundaries or limits. 34. Its edges and expressions cannot be found. 35. Therefore it is called the Dharma realm.🔽It is the root of myriad things. 36. It serves as the primordial beginning of all beings.🔽It does not diminish in the midst of ordinary beings. 37. It does not increase in the midst of sages. 38. The spiritual awareness is bright and clear. 39. It is always the same as its essence. Paragraphs: $ 0 6 9 13 17 20 26 35 #
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Please segment these sentences into coherent paragraphs: 0. Great light blazes from the hair, 1. the skull is bound as a crown,🔽fierce like the time of great destruction, 2. frightening and terrifying like a charnel ground. 3. The practice of Rudra and so on,🔽the various faces are turned around, 4. the eyebrows are knit in the turned around, 5. the dance is like the light of a lamp. 6. Rudra, the lord of the Maruts, 7. the moon, the sun, and Yama, 8. The three worlds are ablaze. 9. This one who makes them into ashes🔽Has a vajra, a khatvānga, 10. And a bell that rings with a sound. 11. Having brought them all down, 12. He is also smeared with ashes. 13. From him, the light of the sun does not shine, 14. And the shadow is extremely sharp. 15. He is delighted by all the māras and so forth. 16. He enjoys drinking the blood of the māras. 17. Together with them, the king 18. Makes the charnel grounds into ashes. 19. All are in union with the vajra. 20. The maṇḍala of the ḍākinīs blazes. 21. He is extremely fierce and cruel. 22. The realm of sentient beings is purified. 23. In the pure buddhafields, 24. The buddhas remain in awakening. 25. The vajra holder, with desire, anger, and so forth, 26. Has all concepts as the unsurpassed. 27. The realm of sentient beings is established 28. up to the end of the realm of space. 29. This is the definitive statement of the Blessed One. 30. That very one is the jewel, the Vajra Sun. 31. Here, all beings become of the nature of desire, with extremely violent and greedy minds. 32. By that great stinginess, beings fall into hell. 33. There too, they become extremely poor. 34. Therefore, for the sake of subduing those who steal the property of others due to the faults of hunger, thirst, and so on, the Blessed One taught thus: 35. That very one is the Blessed One's union. 36. The ultimate is great wealth. 37. For the sake of the extremely violent ones, 38. the Vajra Sun will arise. 39. The heart of space, the lord of all, fulfills all wishes. Paragraphs: $ 0 6 9 13 19 25 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. It refutes the third approach. 1. Next, above the four dhyānas, the feeling of equanimity gradually becomes subtle and cannot be known, so they imagine the self to be not a feeler. 2. Now, it refutes by saying that above the fourth dhyāna, the self is not a feeler. 3. If so, the self that they imagine should have no awareness or experience. 4. If there is no awareness or experience, there should be no conceit of self in tranquility. 5. Namely, the conceit of self in tranquility arises from such false imagination due to the profundity of dependent origination. 6. Those who have heard much about the inner teachings... and so on. 7. It clarifies how disciples of the true Dharma are free from the above view of self. 8. If someone asks, After the Tathāgata's nirvāṇa, whether he exists or not, all is not determined, or if some say, This is ignorance, this is the knower of ignorance, 9. if it is said that not determining is indeterminate, that is ignorance. 10. This is great ignorance. 11. Although these people gradually become free from bondage through the worldly path up to the peak of existence, the latent tendencies have not yet been eliminated. 12. Moreover, they have not yet eliminated or subdued the various views, so they are called bound sentient beings who are free from bondage. 13. In explaining the fourth characteristic, 14. Jing Shi says: 15. What is meant by bound sentient beings who are free from bondage, up to continuing to be born in the realm of consciousness below? 16. Non-Buddhists, in the seven abodes, consider there to be a self residing. 17. They fall into the seven abodes of consciousness and are born in the three lower evil destinies. 18. Now, the noble disciples do not consider the self to be in the seven abodes of consciousness. 19. They do not continue to be born in the seven abodes of consciousness below in the evil destinies. 20. Moreover, they give rise to the realm of consciousness, up to becoming arhats, etc. 21. Now, the phrase places of consciousness refers to the seven abodes of consciousness. 22. The two places refer to the realms of misery and the realm of neither perception nor non-perception. 23. Although arhats have old age and death in their present bodies, 24. they are said to have attained liberation from them. 25. Although they currently experience name-and-form, 26. they are said to have attained liberation from them. 27. Master Dá also says: 28. Those who continue to be born in the place of consciousness below that 29. are those at the bottom of the seven abodes of consciousness. 30. That is to say, the three evil destinies. 31. Moreover, those who give rise to consciousness in that place 32. are the fourth dhyāna heaven and the heaven of neither perception nor non-perception. 33. These two places are not places where consciousness delights in abiding. 34. As for in the abodes of consciousness, 35. it refers to the seven abodes of consciousness. 36. As for and in the two places, 37. one says the three evil destinies, 38. and the second says the fourth concentration and the heaven of neither perception nor non-perception. 39. Those sentient beings who are bound have attained liberation from bondage. Paragraphs: $ 0 7 13 23 28 34 #
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Please segment these sentences into coherent paragraphs: 0. From the light rays radiating in the ten directions, 1. The Buddha of the three times and his mother. 2. He was invited to the crown of the head. 3. He will be thrown from among the brahmins children, And will be led out of the secret vajra path. 4. The mothers feet are covered with the earth. 5. As described in the method of practice. 6. He thought, I am my father and mother, and I am my door. 7. Om, Sapran, Hum, and Phat. 8. The mantra is said to be of ones own accord. 9. Meditate on your seat. 10. Then the seed is light rays. 11. The wheel of the wisdom seal. 12. He was drawn into the sky in front of him. 13. They will offer offerings and offerings. 14. The four seal sealings are the indivisible seal. 15. He was lifted up into the sky and kissed. 16. Bless me with your power. 17. Bless me with the mantra of the three grains. 18. The eyes, etc. , are the empowerment. 19. I am not going to be a beggar, but I am adorned by poverty. 20. The meditation of the momentary is the same as the meditation of the mother. 21. The outer and inner teachings are the direct eye. 22. The mouth is cool and the body is bathed. 23. Then he offered the five kinds of offerings. 24. They were hungry and had no food. 25. He was rich in all kinds of jewelry and clothing. 26. The remainder of the offerings are as follows. 27. I have been a great protector of the teachings of the Buddha. 28. Then he went outside the temple. 29. I will send out the torma of the elements. 30. The stages of the actions are as follows. 31. One face and two hands. 32. Then, for a moment, meditate. 33. He had three faces and six arms. 34. The inner and secret are the highest, the , and the the richest, the most important, the most important, the most important. 35. There is no difference between method and wisdom. 36. The sun and moon are the same as the moon. 37. He has destroyed thousands of obstacles. 38. Homage to the Lord of the Wheel! Praise! 39. The union of skill and wisdom. Paragraphs: $ 0 9 16 24 28 38 #
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Please segment these sentences into coherent paragraphs: 0. But such a classification is not reasonable, 1. because it is not possible to have a pervasion from the presence of the reason to the absence of the property to be established, nor a pervasion from the absence of the property to be established to the absence of the reason. 2. Therefore, all reasons have both a positive pervasion and a negative pervasion.🔽But because of the difference in the formulation, one is called “having a positive pervasion” and the other “having a negative pervasion.” 3. In this way, one should accept them on the basis of the nature of the thing itself. 4. In order to prove just that, he says, 5. “because of the difference in the formulation,” and so on. 6. These two are called “reasons having the property of forward pervasion” and “reasons having the property of counter-pervasion.” 7. They are so called in terms of their meaning. 8. There is not the slightest difference in their nature. 9. This is because both have the property of forward pervasion and counter-pervasion. 10. Except for the difference in the application. 11. In some cases, the application of the reason having the property of forward pervasion is demonstrated by the property of forward pervasion.🔽In some cases, the application of the reason having the property of counter-pervasion is demonstrated by the p 12. The difference is only in the application. 13. If the application of the reason having the property of similarity is understood by the property of similarity, and the application of the reason having the property of dissimilarity is understood by the property of dissimilarity, 14. then there is also a difference in meaning. 15. That is not so. Because in the case of a syllogism that has a similar instance, 16. the contraposition of the reason from the dissimilar instance is understood by implication, that is, indirectly, from the probandum. 17. In order to demonstrate just that capacity, he says, “If that does not exist, etc.” 18. “That” refers to the dissimilar instance. 19. If the reason is not produced without the probandum, then it is a reason that possesses the probandum. 20. Similarly, in the case of a syllogism that has a dissimilar instance, 21. “that” refers to the positive concomitance. 22. If the probandum pervades the reason, then 23. the reversal of that is the reversal of the reason. 24. The analysis of the logical mark of negation will be explained extensively later. 25. For example, “like what is produced” means that impermanence itself is what is produced. 26. This is the statement of the positive example. 27. “Like what is not destroyed” means 28. that which is not destroyed is not destroyed. 29. Therefore, if what is not destroyed, that is, the nature of what is not destroyed, exists, then it is not produced. 30. This is the meaning of “it is not an effect.” 31. This is the statement of the negative example. 32. This very point is stated by the passage beginning with “By these two” and ending with “it is not an effect.” 33. “By these two” means by the positive and negative examples. 34. “Whatever” is used to include everything and express the pervasion. 35. Therefore, the meaning of “impermanent” is understood as the opposite of “permanent.” 36. If nothing is permanent, then what is produced is impermanent. 37. If there is an opposite of that which is not permanent, 38. then that would not be a doubt, 39. because without that, there would be no engagement with it. Paragraphs: $ 0 4 11 15 20 25 32 #
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Please segment these sentences into coherent paragraphs: 0. Fifth, from this bodhisattva there are two lines of text, clarifying the definite practice, not just verbal expression.Here is the corrected and aligned text: 1. New Commentary on the Flower Ornament Scripture, Scroll 24 Paragraphs: $ 1 #
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Please segment these sentences into coherent paragraphs: 0. You say that killing can bring blessings because one obtains what one desires. This is not so. 1. Why is it so? 2. Because of merit, one obtains what one desires, and the desired things are obtained through killing. 3. The reason is that in previous lives one created impure merit. 4. As it is said in the sutras: 5. Robbing, killing, and using the wealth obtained to give to others, causing others to weep and impure giving, such giving is called impure, and one must receive retribution due to evil causes. 6. Moreover, this person had merit in previous lives, and also had the karmic conditions of killing, therefore in this life one receives retribution due to killing. 7. There are also sentient beings who should repay with wealth and life, therefore one obtains what one desires through killing. 8. Moreover, not all sentient beings obtain wealth and nobility through killing, as it is said in the world: 9. This person has little merit, doing much without gain. 10. Fame, renown, joy, and pleasure are also obtained due to the causes and conditions of merit, and one obtains fame, physical strength, and pleasure. 11. However, this merit is impure, therefore it is obtained through killing. 12. Question: 13. The physical strength obtained by lions, tigers, wolves, etc. all arise from sin, and the physical strength and pleasure obtained by yakshas, rakshasas, etc. also arise from sin. 14. Answer: 15. This matter has already been answered. It is also due to impure blessings that one obtains them through sinful causes. 16. You say that the scriptures say that if one dies in a counter-attack, one can be reborn in the heavens. 17. This is not so. 18. Why is it so? 19. This scripture uses this wrong speech to guide and encourage fools, causing them to be brave. 20. How do we know this? 21. It is necessary that blessings arise from blessings and sins arise from sins. 22. In this, there is no cause of blessings at all. How can one obtain blessings? 23. You say that the four types of beings each have their own principles, and that there is no sin in a kshatriya killing in order to protect the people. This is like family rules, like butchers and others whose family rules have always been to kill livi 24. Kshatriyas are also like this. Even though it is the king's law, they still incur sin. 25. If a kṣatriya commits killing without sin due to the king's law, then butchers and hunters should also be sinless. 26. But a kṣatriya, with a compassionate mind, removes harm for the people, and thus gains merit; 27. if he takes the lives of others, then he is guilty. 28. If a person robs others of their wealth to support his parents, then he both gains sin and merit. 29. Question: 30. This person robs and steals to support his parents, and should not be guilty. 31. As the worldly Dharma Sutra says, if one lacks food for seven days, one may take from a śūdra without sin. 32. If one's life is about to end, one may take from a brahmin. 33. Although this person sustains his life through evil actions, he is not called a person who violates the precepts, because of the urgency. 34. Just as dust and dirt do not defile space, this person is also like this, not tainted by sin. 35. Answer: 36. It is said in the Dharma of Brahmins that when robbing, if the owner of the property comes to protect it, the Brahmin should then consider whether the owner's merits are inferior and kill him. 37. Why is this? 38. Because I am a superior person who can eliminate this sin through various repentance methods. 39. If the merits are equal, whether one kills oneself or kills another, the sin is also equal, because this sin is heavy and difficult to eliminate. Paragraphs: $ 0 4 8 12 14 16 21 23 29 35 #
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Please segment these sentences into coherent paragraphs: 0. The cloth was not torn and was no different from the original. 1. With the power of blessings and virtues, his wealth was like this. 2. Although he had abundant wealth, he had no children. 3. He thought to himself, I am old and my death is approaching. 4. I have no one to entrust my storehouses and treasures to. 5. Beside his house, there was a grove deity. 6. In order to seek a son, the brāhman went to pray to it. 7. He passed many years without any response. 8. At that time, Kūṭadanta became greatly angry and said to the tree deity, I have served you for many years. 9. I do not see any blessings bestowed upon him at all. 10. Now, I will focus my mind on you for seven days. 11. If there is still no response, I will surely burn and cut you down. 12. Hearing this, the tree spirit became very worried and frightened. 13. She went to the Four Heavenly Kings and fully explained this matter. 14. Then the Four Heavenly Kings went to report to Śakra. 15. Śakra observed that there was no person in Jambudvīpa with the merit to be his son. 16. He then went to the Brahma King and extensively proclaimed the above matter. 17. At that time, the Brahma King used his heavenly eye to see that a Brahma Heaven being was about to die. 18. He said to him, 19. If you descend your spirit, 20. you should be born in the family of a brāhman in Jambudvīpa. 21. The Brahma Heaven being replied, 22. The brāhmans' teachings have much evil and wrong views. 23. I cannot be their son now. 24. The Brahma King said again, 25. That brāhman has great spiritual power. 26. The people of Jambudvīpa cannot bear to be reborn there. 27. You must be born there. I will protect you. 28. I will not let you enter into wrong views. 29. Brahma Heaven said, Yes. 30. Respectfully following the sage's teachings. 31. Then Indra immediately went to the tree spirit and told her this matter. 32. The tree spirit joyfully went to the Brahmin's house and said, 33. You should not continue to harbor resentment towards me now. 34. After seven days, I will fulfill your wish. 35. On the seventh day, the wife felt pregnant. 36. After a full ten months, she gave birth to a boy. 37. His appearance was upright and his body was the color of true gold. 38. His radiance was brilliant, illuminating a yojana. 39. The physiognomist predicted, Paragraphs: $ 0 6 8 15 18 24 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Different texts, seen in the records of Zhu Zu and You. Bodhisattva Canon Sutra in three fascicles, first translated. Seen in the records of Fang. 1. Banzhou Sanmei Sutra in two fascicles. An says it is a re-translation of the Banzhou Sanmei Sutra, the fifth translation. 2. Seen in the records of You. Bodhisattva Shidi Sutra in one fascicle. Also called Dafangguang Sutra. Also called Shidi Sutra. First translated. Seen in the records of You. Sanyin Fendali Sutra in six fascicles. Translated in the first year of Taishi. 3. Seen in Daozu's Jin Dynasty Miscellaneous Records. The second translation. The records say Satumun. I'm afraid it's a mistake. There is no Youlu. 4. Vimalakīrti-nirdeśa-sūtra in one fascicle. Translated on the first day of the fourth month of the second year of Tai'an. 5. The fourth translation. Seen in the records of Nie Daozhen. It is called Vimalakīrti-nirdeśa-sūtra. In Youlu, there is also Na. 6. Vimalakīrti-nirdeśa-sūtra. You says it means that the previous translation of Vimalakīrti was cumbersome, and Na's translation omitted the verses. 7. Xiūjū Jīng (Sūtra on Leisurely Abiding), 10 fascicles, same source as Bihua Jīng, different translation, first issued, seen in Yòu Lù, issued again 8. Ājñāta Kauṇḍinya Jīng, 2 fascicles, fourth issue, seen in Yòu Lù. If following the Ān Lù, there is only the issued again 9. Ājñāta Kauṇḍinya Jīng, no Pǔchāo Sānméi. Yòu Fáng's two Lùs list both sūtras🔽Since the Sanskrit sources are the same, it is not appropriate to list the issues.Here is the corrected and aligned text: 10. Zhēnyuán Xīndìng Shìjiào Mùlù, Scroll 3 Paragraphs: $ 0 4 7 10 #
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Please segment these sentences into coherent paragraphs: 0. the words spoken by the Buddha Śākyamuni. 1. This great queen of knowledge mantras, the great peacock, means 2. that the indicated and the indicator are connected. 3. The indicated is wisdom. 4. It is the wisdom of the dharmadhātu. 5. The representative is the queen of knowledge mantras. 6. That is the nature of the method. 7. The teaching of nonduality is the purity of the nonduality of the relative and the ultimate. 8. The teaching of four faces is the purity of the four immeasurables. 9. Each face has three eyes, 10. which is the nature of the three pristine consciousnesses. 11. The crown of the five buddhas is the purity of the five families. 12. Possessing the five pristine consciousnesses 13. teaches the nature of emptiness. 14. The teaching of the yellow, white, red, and blue faces 15. is the purity of the four karmas. 16. The appearance of the golden body is the conqueror of the four poisons. 17. The appearance of eight arms 18. is the purity of the eight liberations. 19. The sword in his right hand 20. is the essence of the perfection of wisdom. 21. Below that, he holds a vajra, 22. which is the nature of the five wisdoms. 23. Below that, he holds a wheel, 24. which destroys the nature of ignorance.🔽The peacock feather he holds in his first left hand 25. destroys the four poisons.🔽Below that, he holds a lasso, 26. which binds the four māras of ignorance.🔽Below that, he holds a trident, 27. which destroys the three existences. 28. In his last two hands, he draws a bow and arrow, 29. which are the purity of nondual method and wisdom.🔽He is adorned with all ornaments, 30. which are the teachings of the various vehicles. 31. He wears clothes on his body, 32. which is the abandonment of the five sense objects. 33. The half-crossed legs indicate 34. the nature of taming sentient beings. 35. The multicolored lotus with six colors indicates the possession of the six perfections. 36. The moon seat with the light of the sun indicates 37. the purity of the relative and ultimate. 38. The nonduality of method and wisdom 39. is the nature of gnosis, the essence of the dharmakāya. Paragraphs: $ 0 7 14 24 29 38 #
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Please segment these sentences into coherent paragraphs: 0. As for the good characteristics,🔽the appearance and adornments 1. are the same as the characteristics of a bodhisattva. 2. As for the evil characteristics, 3. they are the same as the characteristics of a wrathful king. 4. As for the official attire, 5. wear a large-collared robe with wide sleeves,🔽a jeweled belt, and court boots. 6. For the good characteristics, wear a jeweled crown. 7. For the wrathful characteristics, use a skull crown. 8. As for the martial attire, 9. the body is clad in armor, 10. with a jeweled belt and court boots. 11. The head may be either helmeted or crowned.🔽Look and follow what is appropriate. 12. The image of the Great Black Deity, 13. some use a six-cubit measure.🔽However, I do not follow it now. 14. Although it is said that the hair of a bodhisattva is neat and tight, 15. the hair of a Buddha mother is half-tied. 16. However, I have often seen images from the Western Regions, 17. where the Buddha mothers have neat and tight hair. 18. Bodhisattvas may also be made half-seated. All images 19. may be made of pure gold, which is also excellent. Before Buddhism entered China, 20. there were already divine images from various places, such as the Nāga King of the Deity Dragon and others, with their own distinctive appearances and adornments. 21. They may still be made according to the old standards. 22. I have seen the fifth generation of Buddhist disciples from the Western Heavens. 23. They cite the Sutra of the Five Directions and Dhāraṇīs, which says that ghosts and spirits value the customs of the various directions. 24. The layout and regulations listed above 25. are all based on the sutras and transmitted texts, carefully examined and determined. Those who promote blessings 26. should simply follow them without disagreement. 27. Then the principles and meanings will not be mistaken, 28. and the merits and virtues will be complete and superior. 29. As for the deities, Buddhas, and Bodhisattvas, 30. they possess great compassion 31. and skillful means.🔽They transform according to the type of being, 32. and gather beings based on the conditions. 33. This is their subtle mechanism and wondrous function, 34. inconceivable. 35. How can they be measured by this? 36. The Six Prohibitions on False Creation, the Six Prohibitions on False Creation, if one does not have the faults of an inch or a foot, how is it? 37. It is said in the Sutra of the Great Teaching King of Precepts: 38. The mouth and face are one circle. From the root of the nose to the tip of the chin is the mouth and face. The neck is two, and the calves are three. All being too long is said to be an extremely evil word. The three places all exceed the proper amou 39. He is sent out to wander and fall. Paragraphs: $ 0,2,4,8,12,14,19,24,29,36 #
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Please segment these sentences into coherent paragraphs: 0. I have finished eating. Please know this, please observe this. This is the ritual for ending restrictions. 1. That bhikṣuṇī should take a small amount of food and say to this bhikṣuṇī: 2. Elder sister! 3. I have already eaten to satisfaction. You may take and eat it. 4. She should reply: 5. Yes. 6. Having performed this method, she may eat as she wishes. 7. The method of announcing entry and exit for eating separately from the Saṃgha means four or more people. 8. If there are two or three people, they may eat as they wish. 9. If there are four or more people, they should be divided into two groups to eat alternately. 10. If a bhikṣuṇī has a reason for eating separately from the Saṃgha and wishes to enter to eat, she should rise and announce: 11. I have a reason for eating separately from the Saṃgha and wish to seek entry. 12. The Buddha said: 13. You should allow entry according to the order of seniority. 14. Reasons for eating separately from the Saṃgha are when sick, when making robes, when giving robes, when traveling, when on a boat, when a large assembly has gathered, and when śramaṇas are giving food. 15. If a bhikṣuṇī has no reason for eating apart from the assembly, she should immediately stand up and say: 16. I have no reason for this separate meal from the assembly, and wish to leave. 17. The Buddha said: 18. Permission is given to leave. 19. For each mouthful of food eaten in a separate meal from the assembly, a bhikṣuṇī commits a pāyattika offense. 20. If there is a reason but she does not announce it, she commits a duṣkṛta offense. 21. The method of informing before going to a layperson's house for the pre-meal or post-meal meal. If a bhikṣuṇī has many invitations and does not dare to enter the city, she is allowed to inform each other and enter the city. 22. She should say like this: 23. Elder sisters, listen single-mindedly! 24. I, the bhikṣuṇī So-and-so, have already accepted an invitation from So-and-so. 25. Now, due to certain circumstances, I will enter such-and-such a village and go to the house of So-and-so. I inform the elder sisters and let them know. 26. When sick, when making robes, and when giving robes, it is allowed not to inform. 27. If she has informed and wishes to go to the place she is going to, but turns back halfway; 28. Or if one does not go to the place entrusted, but goes to another household, up to a storehouse, a house on the outskirts of the village, or a nunnery, 29. If one goes to the entrusted lay household and comes out again, 30. In such cases, one loses the previous entrustment. If one wishes to go, one should entrust again. 31. The method of entrusting when entering a village at an improper time If there is business of the Saṃgha, business of the stūpa, or business of attending to sick nuns, one is allowed to entrust and enter the village. 32. One should say like this: 33. Elder sister, listen single-mindedly! 34. I, the nun so-and-so, will enter such-and-such village at an improper time, go to the house of so-and-so for such-and-such a reason, and inform the elder sister to let her know. 35. If one passes through a village on the road, if there is an announcement, if one is called, if one accepts an invitation, or if one is held by force, bound, and so forth, there is no offense. 36. Chapter 17: Practice and Reverence (Part 2) Chapter 17, Part 2: Practice and Reverence. This practice and reverence method is based on the bhikṣus' precepts. There are differences for bhikṣuṇīs, as fully explained in the Vinaya. 37. At that time the World Honored One told the bhikṣus: 38. You should listen carefully and contemplate it well! 39. If a bhikṣu uses similar phrases to block the Dharma and Vinaya, this bhikṣu will cause many people to not attain benefits, to create various painful karmas, and to extinguish the true Dharma; Paragraphs: $ 0 7 10 14 21 27 31 36 37 #
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Please segment these sentences into coherent paragraphs: 0. First, as the cause of support, 1. This is the meaning of gathering. 2. Second, as the cause of giving power to give rise, 3. This is the meaning of giving rise. 4. Second, the name mind is given because it accumulates. 5. It also holds the seeds of the three realms and five destinies in the eighth consciousness. 6. The eighth consciousness is given the name storehouse because it accumulates. 7. It accumulates. 8. This refers to the self-authenticating portion of the eighth consciousness. 9. It is able to hold old seeds. 10. Therefore, it is called accumulated. 11. It is also able to accumulate new perfuming. 12. Therefore, it is called accumulated. 13. One should know that accumulation and giving rise are used to understand the mind. 14. The eighth consciousness alone is called mind. 15. Because this is the correct principle. 16. The Vijñaptimātratā-śāstra says: 17. Because it can universally hold the seeds of all dharmas, mundane and supramundane. 18. This is the meaning of ālaya-vijñāna. 19. It is the self-verifying part. 20. It is that which can hold. 21. It can accumulate. 22. All seeds are that which is held. 23. That which is accumulated. 24. The first seven are called evolving consciousnesses. 25. Evolving means changing. 26. This is not a definitive definition. 27. The three natures, three modes of perception, and three objects are easily changed and indefinite. 28. Only then are they called evolving consciousnesses. 29. Now the eighth consciousness is only of one kind, indeterminate. 30. Also, it is only a nature object and only a direct perception, 31. so it is called non-evolving consciousness. 32. Also, the mind that accumulates is called citta. 33. It also belongs to the seventh evolving consciousness. 34. Accumulating means accumulating the present activities of the first seven. 35. As for arising, 36. the present activities of the first seven 37. each have their own power. 38. They can perfume and produce new seeds, which is called arising. 39. For example, when the eye consciousness encounters form, Paragraphs: $ 0 4 13 16 24 32 35 #
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Please segment these sentences into coherent paragraphs: 0. If it is without living beings, but one perceives it as having living beings or is unsure about it, then there is one offense of wrong conduct. 1. If one turns the water of a canal that has living beings into a place where living beings do not exist, then there is one offense for each living being that dies. 2. If they do not die, then there is one offense of wrong conduct. 3. Just as with water, so it is with earth, grass, and animals. 4. The origin of the prohibition against building two-storied temples was in Kauśāmbī in the pleasure grove of the lay vow holder Udayana. 5. At that time the group of six monks criticized a temple built by others. The resident monks said, “It is not right for you to criticize a temple built by others when you cannot even erect a single stone.” 6. The faithful were inspired by this and the faithful gathered all the wages and materials for building a temple from a wealthy miserly householder in Kauśāmbī. 7. The temple was built in one day, round, without windows, etc.🔽The rest of the story is to be supplied in detail as in the Nidana of the Vihara. 8. The Buddha, knowing that the temple would be destroyed, preached the Doctrine to the gods at dusk. 9. At midnight it was destroyed by rain and became a heap of earth. The group-of-six monks fled. The donor came to the temple with food. The Blessed One preached the Doctrine to him without displeasure. 10. Then the donor was delighted and the group-of-six monks returned. 11. “When building a monastery, one should not build more than two or three layers of walls, including the outer and inner layers. 12. “Any monk” means the group of six, 13. and so on. 14. “Monastery” means having the four modes of conduct. 15. “Large” means two things: 16. the size of the donation and the size of the building. 17. “Built” means by oneself or by others.🔽“Doorway” and “window” means a doorway or window that has not been there before. 18. “The perception of a new opening” means a new window or a new drain. 19. The phrase up to two or three stories means that it is not permitted to build more than two or three stories of mud bricks and wooden beams. 20. If one does, one should understand that one has committed an offense. 21. The word increase is a synonym for mud and wooden beams. 22. If the monastery is built of brick or stone, or if the owner of the monastery quickly builds it, there is no offense. 23. The second chapter on the group of ten offenses related to the collection of seeds is completed. 24. The origin of the teaching not to instruct nuns without being appointed is in Śrāvastī. 25. The group of six were next in the rotation. After giving the Dharma instructions for a little while, 26. they made the bhikṣuṇīs memorize the verses of the Dharma instructions, and they recited them in their ears. 27. “From now on, do not appoint the group of six.🔽If you explain the Dharma to the bhikṣuṇīs without being appointed, you should request the saṅgha to do it with a two-part ceremony.” 28. The group of six requested the saṅgha to do it outside the boundary. They appointed one another and explained the Dharma to the bhikṣuṇīs. 29. The Buddha did not allow that. “You should request the saṅgha to do it inside the boundary. If you do it for the sick, you should request the saṅgha to do it. If you do it for others, you should do it in the midst of the saṅgha.” 30. The monks appointed monks who were not learned and not clear to be the teachers of the nuns. Because they did not know themselves and were not disciplined, they had no way to pacify others. Therefore, that became a basis for criticism.🔽The Buddha sai 31. “Appoint someone who has five qualities.” 32. What are the five? 33. He has ethical discipline, is learned, is like an elder king, knows the language of the city, and does not have sexual relations with the nuns or disparage them. 34. “Morality and good conduct” means not having committed a defeating offense. 35. “Much learning” means being able to explain the extensive version of the code of conduct and knowing it by heart. 36. “Like an elder king” means having been fully ordained for twenty years or more. 37. “Knowing the language of the city” means knowing the language of many people. 38. “Not having caused a nun to be expelled” means not having had sexual intercourse with a nun. 39. If someone has these five qualities, he should be appointed as a teacher. Paragraphs: $ 0 4 11 23 24 30 34 #
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Please segment these sentences into coherent paragraphs: 0. He is the healer of all the diseases of the afflictions. 1. The great kings of physicians have sometimes designated him as the self. 2. The arguments refuting the assertion of causeless arising are to be understood in detail from the Madhyamakavatara, which says: 3. Nor do they arise from a cause that is permanent. 4. Those who perform virtuous actions and turn away from nonvirtuous actions, 5. who are rigid in their correct view of the self, and who are bound by the very long thread of karma, are unable to go far beyond the three realms and proceed to the peaceful city of nirvana. 6. In order to loosen the strong adherence of those disciples of middling capacity to the view of the transitory collection and in order to generate in them the aspiration for nirvana, 7. the transcendent conquerors also taught that there is no self. 8. Those who, due to the special predispositions from previous habituation, have a special interest in the profound dharma 9. and who have attained the fully ripened seeds that are connected to that interest, who are close to nirvana, who are free from attachment to a self, 10. and who are able to fathom the depths of the profound and supreme reality that is the meaning of the scriptures of the Lord of Sages, 11. those supreme disciples, having ascertained the special interest, 12. the buddhas taught that there is no self. 13. It is also taught that there is no selflessness at all. 14. Just as the view of self is not correct, 15. so the view of selflessness, which is its antidote, 16. is also not correct. 17. Thus, there is no self at all,🔽and there is no selflessness at all. 18. Thus it is taught. 19. As a sūtra says, 20. Kāśyapa, “self” is one extreme. 21. “Selflessness” is a second extreme. 22. The middle that is the center between these two extremes is without form, cannot be shown, 23. has no support, 24. is not manifest, 25. is not cognized, 26. and has no location. 27. Kāśyapa, this is called the middle path, the correct discernment of phenomena. 28. And the noble Precious Garland says, 29. Thus, self and selflessness 30. Are not apprehended as they really are.🔽Therefore, the Great Sage refuted 31. The views of self and selflessness. 32. The Sage said that seeing, hearing, etc. 33. Are neither true nor false. 34. Since the opposite of a position is not a position, 35. Neither of them is the meaning. 36. Thus, because the teachings of the Bhagavat Buddhas are engaged in the refutation of both self and selflessness through the different dispositions of inferior, middling, and superior trainees, 37. The Madhyamikas are not faulted by scripture. 38. For this very reason, the Acarya Aryadeva🔽says: 39. First, non-merit is averted, then the self is averted, and finally, all views are averted. Paragraphs: $ 0 2 4 8 14 19 28 36 #
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Please segment these sentences into coherent paragraphs: 0. they grew up. When Pippali was twenty years old and Bhaddā sixteen, their parents 1. looked at their son and said, “Dear, you are now of age. The family line must be established.” They pressed him 2. very much. The young man said, “Do not speak such words in my hearing. As long as 3. you live, I will look after you. After your death I will go forth.” 4. They passed a few days and spoke again. He also refused. They spoke again, 5. and he also refused. After that, his mother spoke continuously. 6. The young man said to himself, “I will get my mother to make me a present.” So he gave a thousand pieces of gold to some goldsmiths,🔽and had them make a woman’s figure of gold. When the goldsmiths had finished the work of polishing and burnishing, 7. the young man had the figure clothed in a red garment, 8. and adorned with beautiful flowers and various ornaments. Then he summoned his mother 9. and said to her, “Mother, if I can have such a woman as this to attend upon me, I will remain at home; if not, I will not remain.” 10. The wise brāhman woman thought to herself, “My son is virtuous, he has given gifts, and he has made a vow. 11. When he was making merit, he did not make it alone. Surely there must be some woman who made merit with him and who is his equal in beauty, in family, in birth, and in wealth.” So she summoned eight brāhmans, entertained them with a feast of all the 12. and placed the golden woman in a golden chariot. Then she said to them, “Go, sirs, and find out whether there is in any family equal in rank to our family a woman who is the equal of this golden woman in beauty, in family, in birth, and in wealth.” 13. “Look at this girl. Make a golden image of her and give it to me.” 14. They said, “This is our work,” and they left. They thought, “Where shall we go?” and they decided, “There is a country called Madra. 15. We shall go to the country of Madra.” So they went to the city of Sāgala in the country of Madra. There 16. they placed the golden image on the bathing bank and sat down on one side. Then Bhaddā the nurse, after bathing Bhaddā 17. and adorning her, seated her in the beauty chamber and went to bathe herself. When she saw the image, 18. she thought, “My lady’s daughter has come here,” and she scolded her, saying, “You wicked girl, why have you come here?” She raised her hand, 19. which was decorated with gold and jewels, and struck her on the shoulder. Her hand trembled as if struck by a stone. 20. She went back and said, “When I saw that hard and stiff neck, I thought, ‘My lady’s daughter has come here,’ and I raised my hand. 21. “She is not fit to be the wife of my noble lady.” Then the people surrounded him and 22. asked, “Is your noble lady like this?” “What is she like? My noble lady is a hundred times, a thousand times 23. more beautiful than she is. When she sits in a room twelve leagues in extent, there is no need for a lamp, 24. for the darkness is dispelled by the radiance of her body.” “Well then, come.” They took him by the arm, placed him in a golden chariot, 25. and stood at the door of the house of the brahmin of the Kosiya clan, announcing his arrival.🔽The brahmin welcomed him and asked, “Where have you come from?” “From the great village of Tittha 26. in the Magadha country,” he replied. “From the house of the brahmin Kapila.” “What is the reason for your coming?” “For this reason.” “Good, sirs. 27. Our brahmin is of the same caste and clan as he is. I will give him my daughter.” He accepted the proposal. 28. They sent a message to the brāhmaṇa Kapila: “The girl has been obtained, do what you have to do.” 29. Having heard that message, they informed the young brāhmaṇa Pippali: “It seems the girl has been obtained.” The young brāhmaṇa thought: “I thought they would not obtain her, but they say they have obtained her. I will send a message without any benef 30. In private he wrote a message: “Bhaddā should obtain a household life suitable for her birth, family, and wealth. I will go forth and become a monk. Do not later regret it.” Bhaddā, having heard that “It seems he is willing to give me to such-and-suc 31. “What is written here?” “This.” “What is written here?” “This.” 32. ‘Sent by’ means ‘sent by’. When this was said, the two of them, 33. after having the children’s hands cut off and having them thrown away in the forest, wrote a note on a leaf and sent it from here 34. and from there. Thus, whether they liked it or not, they met together. 35. On that very day the student, having taken a garland of flowers, placed it there. Bhaddā, having placed them in the middle of her bed, 36. after the meal, both of them, thinking ‘We will ascend the bed’, met together. The student ascended the bed on the right side, 37. Bhaddā ascended on the left side and said: “We will know whose passion has arisen by the flowers wilting on that side, 38. we will not touch this garland of flowers.” But they spent the three watches of the night without falling asleep, through fear of contact with each other’s bodies, 39. But by day they did not even laugh. They were not contaminated by worldly pleasures. As long as their parents lived, Paragraphs: $ 0 6 10 15 21 25 29 35 #
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Please segment these sentences into coherent paragraphs: 0. The last two are only benefiting others. 1. Fifth, one's own stage and the stage of progress. 2. The ancient explanation says: 3. The first eight are one's own stage. 4. The last two are the stage of progress. 5. If we speak in a general way, the accomplishment of the ten dharmas is all one's own stage. 6. Looking up and practicing are all the stage of progress. 7. The present explanation is not so. 8. There is no appearance in the text. 9. The first kind, the lineage, is only one's own stage. 10. The remaining nine are common to one's own stage and the stage of progress. 11. Looking forward is the stage of progress, looking backward is one's own stage. 12. Sixth, the distinctions of the three kinds of upholding. 13. The three kinds of upholding are of two kinds. 14. First, the three kinds of upholding that are initial, subsequent, and ultimate. 15. Based on the new treatise, there are four kinds of upholding. 16. Now, let's temporarily exclude the fourth sequential holding. 17. From the perspective of reality, 18. these three kinds of holding encompass the ten dharmas. 19. However, among the ten, the first eighteen chapters have inferior power in practice. 20. The beginning of the syllable is called the first holding. 21. From following the yoga, 22. the four chapters on characteristics and so forth, 23. the merit of cultivation is strong. 24. The function of practice gradually becomes superior. 25. This is called the sequential holding. 26. From the ultimate yoga onward, 27. the five chapters on birth and so forth, 28. the practice gradually becomes full. 29. The attainment of the fruit gradually approaches. 30. This is called the ultimate holding. 31. Master Yuan's interpretation is also like this. 32. The two kinds of lineages, the arousal of the mind, and the three distinctions of the practice are 33. the first holding of the Dharma. 34. Its meaning corresponds to the lineage. 35. The meaning of the next four, such as characteristics, 36. corresponds to the arousal of the mind. 37. The meaning of the last five, such as birth, 38. corresponds to the practice holding. 39. If we discuss it comprehensively, Paragraphs: $ 1 12 15 32 39 #
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Please segment these sentences into coherent paragraphs: 0. or if he goes to a village to inquire about an illness, he should arouse the thought, ‘I will return to the wilderness.’ 1. If he is occupied with recitation and memorization, and is staying in a monastery, he should think, “I will live in the forest, with a mind that turns away from the monastery, perceiving all things as a forest, and not being satisfied with seeking th 2. Thus the forest renunciant should generate the mind in accordance with that sūtra. 3. The instruction on forest abodes is also stated in the noble Cloud of Jewels Sūtra: 4. “The area for alms-round should not be too far away, 5. and should not be too close. In that area, the water should be clean, the fields clear,🔽and the people should be friendly. 6. It is a place where there are abundant trees, 7. abundant flowers, 8. abundant fruits, 9. abundant leaves, 10. where there are no fierce wild animals, 11. where there are caves, 12. where there are medicinal plants, 13. where there are no troublesome people, 14. where it is pleasant to walk, 15. a place of peace, a place of non-duality. 16. Again it is said: 17. If a king or a minister or someone else, a Brahmin or a member of the ruling class or a person from a town or a village comes to the dwelling of a monk in the forest, he should respectfully say to them, “Welcome!” 18. If the king says, “Great monk, please sit down,” and the monk replies, “So be it,” and they both sit down, 19. If not, then both should be set aside. 20. If he is steady, disciplined, and calm, and is a suitable vessel for the Dharma, then he should be taught the various teachings. 21. If he does not like the various teachings, then he should be taught the Dharma that is appropriate for disenchantment. 22. If he does not like the Dharma that is appropriate for disenchantment, then he should be taught the greatness of the Tathāgatas. 23. If brahmins, kṣatriyas, householders, or citizens come, he should teach the Dharma to them as is appropriate. 24. Even if he is not able to please the minds of those who listen to the Dharma with his great learning, 25. those beings will attain joy, faith, and delight in him. 26. The Heap of Jewels Sutra also says: 27. If a fruit-attaining monk in a wilderness area who is an ordinary being not yet a noble one is approached by a snake or a fierce beast, he should not be afraid or terrified. 28. He should think, “From the very beginning I came to this wilderness area having given up concern for my body and life. I should not be afraid of this. 29. I should not be terrified. 30. I should arouse a mind of loving kindness. 31. I should abandon anger. 32. I should abandon fear.” 33. If the snakes and beasts kill him and eat him, 34. he should think, “I am not able to satisfy these beasts with material things. 35. If they eat my flesh, they will experience happiness. 36. And I will have taken the essence from my body, which is essenceless. 37. I will have gained a great gain. 38. If non-humans come to the place where he is staying in the forest, 39. whether they are beautiful or ugly, Paragraphs: $ 0 3 16 26 38 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, the tactile object of generating bliss in the view in the second chapter, which is being explained. 1. The tactile object of nirvāṇa is the fifth. 2. Those are the methods. 3. The nature of its wisdom is the six forms, the six sounds, the six smells, the six tastes, and the six tactile objects. 4. All of them are the nature of the nondual gnosis of the dharmadhātu, which is the Tathāgata. 5. Similarly, 6. she is called the cook of wisdom. 7. She is the cook because she emerges from the womb. 8. Her entire body is filled with the nectar of gnosis, which is seen by her. 9. She cooks all sentient beings because she cooks gods such as Indra and humans with her compassion. 10. The cook is said to be just like that. 11. This is the Tathāgata’s. 12. “Said” means the object to be illustrated. 13. The great compassion is the dancer, 14. and wisdom is the dancing girl. 15. Here, the dancing girl is the wisdom of the bodhisattvas, who are the dancers, because they are born as tathāgatas. 16. The dance of the buddhas is their performance, for they have attained enlightenment and conquered the demons by means of the path of enlightenment, in order to discipline sentient beings by means of the teaching of the Dharma.🔽Therefore, that wisdom 17. The great compassion is the dancer, because it is the ultimate perfection, and because it is without abode, in order to abandon conceptualization.🔽The mind itself is without abode, because of the perfection of meditative concentration. 18. The mind itself becomes without mind. 19. The great compassion is addressed to the vajra essence. 20. However, the Tathagata himself is the essence of the vajra, the gnosis of non-duality, from which the Tathagata is born. 21. The gnosis of non-duality, the dharmadhatu, is the vajra. 22. From that, by the power of the Tathagata's compassion, like the flame of a lamp, he appears. 23. Therefore, the great compassion is to be understood as referring to the self, 24. not to others. 25. Similarly, that wisdom is the yogini, 26. because by the practice of meditation, the arising of various changes of bliss 27. is the ultimate bliss. 28. And that is untouchable because it is inexpressible. 29. Therefore, in order to demonstrate the Tathagata's miracles and magical powers, she is also the yogini. 30. Dim is said here from the verbal root meaning “to go in the sky.” 31. Ambā means “mother.” 32. That wisdom consort goes in the sky. 33. Thus, the magic display in the sky is taught. For what reason? The Bhagavān has that nature, and the mind is in him. 34. In the same way, the mother is at the navel. 35. The sister is at the heart. 36. The dharma sister is at the throat. 37. The daughter is at the forehead. 38. The dancer is at the crown. 39. In the same way, the female gandharva is at the secret place. Paragraphs: $ 0 3 5 11 13 16 18 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The meaning of these four verses of awakening is to be expressed here. 1. Arise, O Venerable One, with a compassionate mind. 2. In this way,🔽Arise, O you who are endowed with a compassionate mind, and protect me, the one who is devoted to you.🔽Be pleased with me through the practice of great bliss. 3. Abandon the meditative concentration of emptiness in the form of a supplicant. 4. I offer you great love. 5. I am dying because of the absence of your action. 6. Arise, O emptiness-Hevajra, and accomplish the purpose of the yoginis. 7. I offer you great compassion. 8. Why do you remain in emptiness, the chief of those who are invited to the feast of the world? 9. I, Caṇḍālī, request you. I do not see the directions without you. 10. Therefore, arise! 11. I have great love for you. 12. O you who are like an illusion, arise! I have understood your mind. 13. I, the Yoginī, am very wise, clever, and delightful. 14. Do not cut off compassion! 15. I have the abode of great equanimity for you. 16. By this, the form of the request is shown by the purity of the four realities. 17. The reality of food, the reality of the deity, the reality of mantra, and the reality of wisdom. 18. Then, by the guru's instruction, 19. one should gradually understand the meaning of the four realities as they are. 20. This is not explained here for fear of excessive text. 21. Therefore, if the Blessed One were to possess the form of that very dream, then at that time he would arise like one awakened from sleep due to the engagement of that very dream. 22. Even so, others say: If the Blessed One is selfless due to having a mind that is utterly selfless, 23. then what is the seeing of a dream in space? 24. How does the Blessed One arise like one awakened from sleep? 25. Here it is said: 26. Sentient beings do not know anything at all during the state of sleep. 27. How is it that they are seen to arise from that? 28. Therefore, like one startled by the power of an action, they arise in an instant. 29. Thus, the Blessed One, who has entered into the meditative concentration on emptiness, does not know himself or others. 30. Then, by the urging of the song of reality, he arises by the power of his vow. 31. Even so, there are two questions: 32. How do living beings, having perceived the happiness of the body, not know the state of sleep? 33. Nevertheless, the body exists. 34. Blessed One, is it the same? 35. How does he arise? 36. If again the mantrin first makes the impure body pure, 37. and by the purity of emptiness and so forth, he is attached to the emanation body, then again, how does he obtain the state of dissolution? 38. That is not an emanation, because it is devoid of bones, flesh, and so on. 39. Then it was said: Paragraphs: $ 0 3 6 10 16 21 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. taking them to the market and beheading them, 1. or dismembering their bodies piece by piece. 2. Or they are cut with knives, 3. or sometimes shot with arrows. 4. In this way, they are killed with various kinds of painful methods. 5. Due to the causes and conditions of this evil karma of stealing, 6. after death, they are reborn in the hells. 7. Fierce flames burn their bodies and molten copper is poured into their mouths.🔽Boiling cauldrons, burning charcoal, sword trees, and knife mountains. 8. Hot ashes, excrement, grinding, and pounding. 9. They experience various kinds of suffering like this. 10. The pain is so intense that it cannot be described. 11. For hundreds of thousands of years, they cannot escape. 12. After completing their hellish offenses, they are reborn among animals. 13. Elephants, horses, cows, sheep, camels, donkeys, dogs, and so forth. 14. For hundreds of thousands of years, they repay their debts to others. 15. After completing their animal offenses, they are reborn among hungry ghosts. 16. The suffering of hunger and thirst is indescribable. 17. They have never heard of the name of water or drink. 18. For hundreds of thousands of years, they experience this kind of suffering. 19. After completing their evil paths' offenses, they are reborn among humans. 20. If reborn among humans, they receive two kinds of retribution. 21. First, poverty. 22. Their clothes do not cover their bodies. 23. Their food does not fill their mouths. 24. Second, they are always robbed by kings, thieves, fire, water, and evil thieves. 25. The Zhengfanian jing says: 26. What is called stealing? 27. If a person thinks: 28. I want to make various grains and wheat flourish for myself alone, causing the people of the world to have poor harvests. 29. Always thinking such unwholesome thoughts. 30. Later, 31. sentient beings have little blessings and virtues. 32. The crops in the fields are not harvested. 33. Such an evil person, 34. seeing the world in famine, 35. is delighted, thinking: 36. As I thought, 37. I can sell in the market. 38. With a crooked mind and skillful deceit, 39. I measure various grains and wheat, Paragraphs: $ 0 5 12 15 19 25 30 #
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Please segment these sentences into coherent paragraphs: 0. The ancient kings consulted with Bo to promote the Way. 1. Where does the text about destroying the country come from to be discussed? 2. The treatise says: 3. Entering a family, it destroys the family. 4. The commentary says: 5. The teachings of Śākyamuni say that the father is kind and the child is filial. 6. The elder brother loves the younger brother, and the husband is harmonious with the wife. 7. They are fully endowed with the beauty of the six kinds of harmony. 8. What is unwholesome, 9. that can destroy the family. 10. I only hear that the Daoists of the latter-day learning have the red chapter curses, 11. they release the hidden private affairs, set up the altar with disheveled hair, 12. call out to heaven and drag the earth, not asking about relatives or strangers. 13. They plan to hate each other to death. 14. This is precisely the method to destroy the family. 15. The treatise says: 16. Entering the body, destroying the body. 17. The commentary says: 18. The body is a greater burden than shackles and fetters. 19. Laozi regards the body as filth. 20. Shakyamuni regards the three realms as a burning house. 21. Those who leave the family, 22. therefore should discard the essence and select the flower. 23. Abandon fame and profit. 24. Realize the difficulty of the inn. 25. Always aspire to the bliss of nirvana. 26. The worldly people do the opposite to seek completeness. 27. This is what is meant by the killer does not die, 28. the living one does not live. 29. In recent times, there are famous Daoists who say:🔽We are the descendants of Laozi. 30. His spiritual arts surpassed those of others, and he set a date to lightly ascend. 31. In broad daylight, he ascended to the heavens, not yet several dozen feet, 32. and suddenly fell to the ground. Upon closer inspection, 33. it was just the two wings of a large bird. 34. This is truly what is meant by unable to fly. 35. It is verified that he was destroyed and died immediately, and his punishment was carried out. 36. Zhang Lu of the Han dynasty falsely slandered and arrogantly exalted himself. 37. He was called a rice thief. 38. He was also exterminated. 39. Entering the body and destroying the body. Paragraphs: $ 0 2 5 10 15 18 29 36 #ft one, placing the back of one against the other. 30. Like a noose, place the right wrist in the crook of the left elbow. 31. The backs of the two hands are not joined, but the forearms are crossed. This is the noose gesture.🔽From the noose gesture, make the left index finger into a hook that holds the right index finger. 32. The two index fingers become a bracelet. 33. This is the vajra hook gesture. 34. The two backs are also bent and pressed. 35. This is the vajra hook gesture, with the two backs of the two middle fingers touching each other. 36. Then, the achievement of these is explained. 37. Here, 38. “these” are the karmamudras. 39. “Achievement” is that which is achieved by this, Paragraphs: $ 0 3 7 12 15 18 22 28 31 37 #
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Please segment these sentences into coherent paragraphs: 0. The place where one's own body abides, 1. Following the place of seeking, 2. Forever without self-nature. 3. Therefore, one cannot abide in characteristics. 4. For this reason, one should know 5. That all characteristics 6. Are a single dharma of non-abiding. 7. When following conditions, 8. Characteristics are mutually inclusive. 9. From the fundamental non-abiding, 10. All dharmas are established. 11. Being able to understand the mind of non-abiding, 12. Is called the prajñā tathāgata. 13. Always expounding the Dharma door of non-abiding. 14. The fourth is the Mahāyāna tathāgata, 15. Who at the unobstructed site 16. Expounds the unobstructed Dharma door. 17. It is like empty space, unmoving, 18. Giving rise to all forms. 19. Although it emerges from all forms, 20. it is not outside of emptiness. 21. It is only the form made by emptiness. 22. Form and emptiness are unobstructed. 23. They merge without any dualistic characteristics. 24. Cultivating the mind is also like this. 25. Principle and phenomena are unobstructed. 26. Principle is the mind. 27. Phenomena are the body. 28. From the very beginning, 29. form and mind are non-dual. 30. Such unobstructed body and mind 31. is called the Mahāyāna Tathāgata. 32. Expounding the Dharma gate of unobstruction. 33. The Tathāgata of Fivefold Bodhi, 34. is in the place of enlightenment without characteristics, 35. able to expound the Dharma gate of no characteristics. 36. The sūtra says: 37. The four great elements have no owner, 38. and the body also has no self. 39. This is free from the characteristics of subject and object, Paragraphs: $ 0 7 11 14 24 33 #
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Please segment these sentences into coherent paragraphs: 0. Later, below Bodhisattva-mahāsattva, it specifically reveals the text, which is divided into four parts: 1. First, the rescue and protection of benefiting and delighting; second, below Buddha's disciple, bodhisattva, to non-friends, the rescue and protection of accepting harm; third, below Buddha's disciple, bodhisattva, seeing all sentient beings, the res 2. In the first, there are three parts: 3. First, a general statement; second, below I should, a specific revelation; third, below Buddha's disciple, a concluding summary. 4. Now, the first. 5. The words the bodhisattvas and so forth of the past... and having this thought... clearly show that the dedication has already been completed. 6. In the specific explanation, there are ten sentences: 7. The first is the separation from the result of suffering; 8. The second is the separation from the cause of suffering; 9. The third includes both cause and effect, as the five fears contain the three paths. 10. The above three are common to both profound and shallow [levels], while the last seven are only about the ultimate. 11. The fourth is attaining enlightenment; 12. The fifth is attaining nirvana; 13. The sixth is extinguishing the source of afflictions, which is fundamental non-awakening. If this is extinguished, it is like the great light of heaven; 14. The seventh is extinguishing the darkness of knowables, therefore it says all ignorance is immediately not understanding things. If this is extinguished, it is like a person holding a torch, illuminating everything in detail; 15. The eighth is enabling the attainment of liberation, therefore the Nirvana Sutra says tranquil and pure is true liberation. Since one is already liberated from heavy confusion, it is called a lamp. 16. The ninth is enabling the realization of the Dharma body, therefore it says true Dharma. 17. Tenth, to perfect prajñā, the unobstructed cognition of non-duality, which is also the unobstructed cognition of skillful means and truth. 18. In the conclusion, the previous ten phrases have both general and specific meanings, therefore, it causes the ultimate attainment of the great matter. 19. The second, within accepting suffering and seeking protection, there are two parts: 20. First, clarifying the appearance of accepting suffering; second, from The Buddha's disciple bodhisattva mahāsattva uses the buddhas' teachings below, clarifying the appearance of turning towards. 21. Within the first, there are also two parts: 22. First, the teaching; second, the analogy. 23. Within the teaching, there is a thesis, an inquiry, and an explanation, which can be understood. 24. In the later analogy, there are two analogies: 25. First, the analogy of the great ocean not changing, which is an analogy for encountering evil conditions without changing one's original mind. 26. The ocean is an analogy for the bodhisattva, because their capacity is great. 27. The various poisons are an analogy for evil sentient beings. 28. Not changing is an analogy for the bodhisattva not being confused. 29. Second, the analogy of the sun and moon universally illuminating, which is an analogy for not ceasing to benefit others when encountering evil. 30. Within this, there are three parts: 31. First, the analogy; second, the correspondence; third, the inquiry and explanation. 32. The analogy is briefly twofold: 33. First, the sun's virtues are complete; second, it encounters conditions without ceasing. 34. There are eleven adverse conditions, which are combined in pairs. 35. First, combining the virtues, it mentions ten virtues to match the sun, implicitly showing that the sun also has ten virtues. 36. First, the wheel of merit is already perfect; second, the depth and breadth of wisdom is difficult to fathom; third, right mindfulness wanders in the sky without high or low; fourth, the operation of compassionate wind is unceasing and tireless; fift 37. Later, not because of sentient beings, combines the non-obstruction by conditions, within which there are four, not because of combining the eleven matters. 38. The first one does not use the common to combine with the born blind. First, it directly combines, and then below but it reverses the combination. 39. Therefore, the chapter on manifestation says no faith, no understanding, destroying precepts, destroying views and so on, all called born blind. Paragraphs: $ 0 2 5 6 19 24 29 35 #
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Please segment these sentences into coherent paragraphs: 0. In order to continue the Buddha's lineage and not cut off the Three Jewels. 1. This is called the bodhisattvas moving the two vehicles and causing them to abide in the Great Vehicle. 2. What is meant by being able to skillfully instruct and delight? 3. Those who have not given rise to the aspiration for enlightenment are able to cause them to give rise to the aspiration. 4. Then they expound the Dharma for them, 5. Causing them to joyfully cultivate practices. 6. This is called the bodhisattvas being able to skillfully instruct and delight. 7. What is meant by being able to respectfully make offerings to the Three Jewels? 8. The renunciant bodhisattva has few desires and is content, not accumulating wealth and treasures. 9. Only using the Dharma as a gift is beneficial. 10. Then they themselves contemplate and give rise to various thoughts to make offerings to the buddhas. 11. Having contemplated in this way, they are then able to fully possess the six perfections. 12. Using various offerings, they fully possess the perfection of giving. 13. Always being good to all sentient beings, 14. This is called the perfection of morality. 15. Joyful acceptance and delight. 16. This is called the perfection of patience. 17. Not being lazy in body and mind. 18. This is called the perfection of vigor. 19. Single-mindedly undistracted. 20. This is called the perfection of meditation. 21. Adorning all practices and being fully endowed with them. 22. This is called the perfection of wisdom. 23. When the bodhisattva is contemplating in a quiet place like this, 24. He is able to fully possess the six perfections. 25. This is called the bodhisattva's skillful understanding of making offerings and paying respect to the Three Jewels. 26. Being equipped with these ten things, 27. This is called the bodhisattva's complete skillful means. 28. There are also ten dharmas called making vows. 29. What are the ten? 30. Not making lowly vows. 31. Not fearing birth and death and making vows. 32. Surpassing all sentient beings and making vows. 33. All buddhas praise and make vows. 34. Being able to subdue all māras and make vows. 35. Not making vows because of being taught by others. 36. Boundless vows. 37. means not being afraid to make vows 38. means making vows free from worries and being fully endowed with vows 39. What is meant by not making lowly vows? Paragraphs: $ 0 2 7 26 29 39 #
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Please segment these sentences into coherent paragraphs: 0. Bahūnaṃ majjhe yo ratanakamane pāṭihariyaṃ, 1. Jayakketussāpi ta mabhinami kaṇṭambasamipe. 2. The best of feet, with webbed toes, and marked with wheels, and claws, 3. And with a network of light-rays shining forth from the beautiful lines, 4. The gods, the lords of the gods, never tire of looking at it, 5. We pay homage to that most delightful head of his. 6. Even the Buddha, for as long as he lives, praises the qualities of the one who has gone to destruction, 7. If you wish, speak of another, let the verse be complete; 8. But what has been destroyed cannot be taken away, whose praise is endless, 9. I pay homage to the all-knowing one, the protector of all beings, the many-named one. 10. The one with feet as lamps, born from the eyes, the one with the body of Dhamma, the one with the trunk of Dhamma, 11. The one with the trunk of speech, the one with the head of the refuge, the one with the furrow of the path, the one with the beautiful gait, 12. The one adorned with virtue, the one with the nature of purity, the one with the thirty-two marks, 13. I pay homage to the one with the head of the lord of the gods, the one with the tusks of fruits, the one who enjoys liberation. 14. The one who is agitated by the waves of defilements, the one who is extremely fearful, the one who is in the ocean of bad existence,🔽The one who is the captain of the ship, the one with the face of the shore of peace, the one who is the chief of the 15. Desiring to protect the Dhamma, he placed on the path of the multitude of people, 16. And having placed his mother and his uncle, he worshipped them with respect.🔽Having a pleasant smell like a jasmine flower, shining with a hundred lotuses, 17. Shining like a banner, adorned with a garland of light, holding the torch of the true Dhamma, 18. Shining with the radiance of the sun and moon, I pay homage to this sage, the great bull of the Sakyans, who is like the full moon. 19. The one who destroys the seventh and eighth fetters, who gives (the Dhamma) only to those to be trained, 20. Who makes the forest of meditation dusty, who enjoys the three difficult (realms), the conqueror of the world, 21. I pay homage to the one who delights the ears, who delights the mind, who is worshipped by gods and humans, 22. I know the one who removes doubts, who rains down, like the one who knows the world. 23. The Buddha, with a body like a banyan tree, soft hands and feet, with shanks like an antelope, 24. Born with the mark of a cloth covering his private parts, again the Sugata, with well-placed feet, 25. With soft hair standing upwards, again the Sugata, with the nature of going like Brahmā, with 26. Blue-eyed, long-heeled, with fine, soft skin, with a body that is well-rounded and well-proportioned, 27. With forty teeth, with even teeth, with jaws like the lion’s, with a body that is well-filled in between,🔽With feet marked with wheels, with toes that are not spread out, with heels that are prominent,🔽Standing without bending, with knees that are so 28. With a body that is like a banyan tree, with shoulders that are rounded, with a body that is like a lion’s. 29. With seven prominent marks, with long fingers, with a well-proportioned body, with hair that grows singly in each pore,🔽With teeth that are even, with lips that are like the color of copper, with hair on the head that is dark-blue and upraised, 30. With a tongue that is long and slender, with a voice that is like the voice of Brahmā, with a face that is like the full moon, 31. With a head that is like a turban, with a body that is endowed with these qualities, I pay homage to the Great Sage.🔽With fingers that are rounded and well-proportioned, with nails that are copper-colored and raised,🔽With ankles that are not prominen 32. With a body that is straight, with a body that is well-proportioned all around, with knees that are beautiful, 33. His body is full, his belly is not protruding, his navel is deep, his belly is not wrinkled.🔽His arms are like the trunk of an elephant, his knees and shanks are well-developed, his ankles are prominent,🔽His calves are well-proportioned, his feet are 34. He has the strength of ten million elephants, his nose is high and beautiful like gold,🔽His lips are like the bimba fruit, his teeth are even, his tongue is slender, he is the refuge of the world. 35. His faculties are pure, his teeth are close together, his lips are full, he is the protector of gods and humans,🔽His face is beautiful, his body is straight and well-proportioned, his lines are very beautiful,🔽His halo is a fathom in width, his neck 36. His tongue is slender and soft, his voice is like the sound of a cuckoo, his faculties are pure, his eyebrows are beautiful like the bow of Cupid, his eyelashes are like the ears of an antelope, 37. His eyes are like the petals of a blue lotus, his eyelashes are like the ears of an antelope, his eyes are like the petals of a blue lotus, his eyelashes are like the ears of an antelope, his eyes are like the petals of a blue lotus, his eyelashes ar 38. His body is well-proportioned, his head is well-rounded, his hair is glossy, and his hundred skills are well-developed. 39. His head is beautiful like a parasol, his ears are long and lovely,🔽His nose is well-shaped, prominent, and well-formed, his mouth is wide and beautiful, Paragraphs: $ 0 2 6 10 15 19 23 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. 1. The merit of easy entry, because it is gradual; 1. 2. The merit of purity; 2. 3. The merit of equality; 3. 4. The merit of protection, protecting one's own single flavor and never losing it; 4. 5. The merit of benefiting, benefiting the world; 5. 6. The last two sentences are combined into the merit of inexhaustibility, because of being deep and vast. 6. 7. The merit of dwelling, because effortless practice is where bodhisattvas dwell; 7. The sutra says great body because with immeasurable bodies they cultivate bodhisattva practices and transform the ten bodies. 8. 8. The last two sentences are combined and called the merit of protecting the world. The tides on the ninth ground do not go beyond the limits and do not harm beings, knowing the capacities and teaching the Dharma without missing the faculties and ca 9. If there were no great ocean, the four continents would be submerged in water, and the rest would not be able to contain it, and would certainly give rise to slander. 10. Moreover, one attains these two dharmas to protect the world. 11. The fourth, the example of the precious pearl that turns to the indestructible merit, first the example, then the combination, each with general and specific [parts]. 12. The general [part] says surpassing all jewels, the treatise scripture says surpassing the natures of the ten jewels, although it does not list their names. 13. The treatise only says surpassing lapis lazuli and so forth, the meaning only takes crystal and so forth. 14. It cannot produce jewels, which is to say that the eight groups of the Lesser Vehicle and the practices and fruits of the Pratyekabuddhas only have the characteristics of purity and do not have the function of benefiting beings. 15. Now, by producing jewels and even emitting light, it surpasses all jewels, therefore it is taken as an example. 16. Therefore the treatise says because it produces, it is taken. 17. It can also be taken because it comes out of the ocean. 18. Excluding what does not come out, because it lacks other meanings. 19. In the specific [part], the ten are included in eight, combining six, seven, and eight. 20. Among the eight, the first is the merit of being able to be taken out, because it is selected and taken out of the ocean, because in the first ground, the wisdom of suchness skillfully observes and emerges from the ocean of afflictions. 21. The second is the merit of color, because when it is refined, the color becomes bright and pure. 22. The third is shape, the fourth is stainless, and the fifth is bright and pure, all of which can be understood. 23. The sixth is the merit of practicing, which is the next three phrases, namely the practice of wisdom penetrating through, the practice of skillful means embracing and mastering, and the practice of being lofty and prominent, with form and function un 24. The above three are all different adornments, so they are combined into one. 25. The last two phrases clarify the excellence of function, namely the merit of the seventh spiritual power, which is the all-encompassing illumination of hearing and upholding, because the essence and function are subtle. 26. The eighth is the merit of non-protection, which means following the king in raining treasures, because there is no stinginess in protecting. 27. In terms of principle, one attains the Buddha's right wisdom and receives the position like a king, causing all sentient beings to share in one's own wholesome roots and storehouse, like raining down treasures according to one's wishes. 28. The combined text can be understood. 29. The ninth main text, Buddha's disciples, this assembly, is the section on the benefits of the ground. 30. Within this, there are three parts: 31. First, revealing the benefits of the Dharma; second, In this world, concluding the pervasion of the ten directions; third, At that time, moreover, with, those from other directions coming to bear witness. 32. Now, the first, divided into two: 33. First, the merit of giving rise to faith; later, Raining down various heavens, the merit of making offerings. 34. Now, the first, further divided into two: 35. First, clarifying the benefits of speaking and giving rise to faith, meaning in order to cause beings to give rise to definitive faith, therefore speaking of the benefits; 36. Later, At that time, the earth shaking and giving rise to faith. 37. Now, the first, also two: 38. First, generally praising the difficulty of hearing; later, Moon of Liberation, asking and answering to reveal the benefits. 39. The answer, divided into two: Paragraphs: $ 0 7 11 20 23 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Such is the practice of the definite emergence of the path. 1. Here is the sequence: 2. Having generated the Thought of Enlightenment, one produces the factors of definite emergence that are not shared with the Sravakas, etc., by accomplishing the right instructions. 3. And that accomplishment which is not shared is endowed with a basis, an objective, a purpose, and a form. 4. Here, the unobstructed intuition is the knowledge of all things. 5. The knowledge of all things has been explained. 6. Its cause is the knowledge of the path itself, and that, by the distinctions of the stages of heat and so on, is the complete ripening of self and other, as appropriate.🔽The path of the solitary realizers and the disciples, 7. and by the qualities of this and other paths,🔽the path of seeing is of great benefit. 8. The path of meditation is🔽the practice of the four factors of definite preparation:🔽the practice of the four factors of definite preparation:🔽the practice of the four factors of definite preparation:🔽the practice of the four factors of definite prepa 9. the practice of the four factors of definite preparation: 10. the practice of the four factors of definite preparation:🔽the practice of the four factors of definite preparation:🔽the practice of the four factors of definite preparation:🔽the practice of the four factors of definite preparation:🔽the practice of th 11. the practice of the four factors of definite preparation: 12. the practice of the four factors 13. Bodhisattvas should generate all paths, whatever they are, the path of the śrāvakas, the path of the pratyekabuddhas, and the path of the buddhas, and they should know all paths. 14. The bodhisattva’s knowledge of the śrāvaka path in the state of heat and so on, in terms of its object, is “that which is form” and so on, in the manner of not apprehending. 15. This is explained as such because it is the object of the aggregates of form and so on. 16. The “abiding reality” is emptiness. 17. Because one abides in that, one does not abide in form, etc. 18. The negation of abiding in form, etc. and the affirmation of abiding in emptiness teach the states of heat and summit, respectively. 19. The phrase “permanence, etc.” is the antidote to permanence, etc. 20. This is merely an illustration, because the aspects of origination, etc. are also to be fully understood. 21. This is the knowledge of the state of acquiescence. 22. From the point of view of the result, there is the phrase “attaining the result,” etc. 23. Attaining the result occurs in the state of training. 24. The mention of the pratyekabuddha and the perfect buddha is for the purpose of understanding how one who does not abide even in the supreme can abide in any other. 25. Such is the distinction of the stage of the supreme mundane right view. 26. Similarly, the distinction of the stage of the path of seeing and the path of cultivation should be understood through the specific realizations of the fruits. 27. Again, why does one not abide even in the stage of the perfect buddha? 28. Because the stage of the perfect buddha is characterized by non-abiding in any dharma, the bodhisattva should be like that and not abide in anything. 29. Therefore, it is said, “Just as the Leader, etc.” 30. The unconditioned realm is the realm of nirvana. 31. The conditioned is samsara. 32. The abode is the abode of the characteristics of the conditioned and the unconditioned. 33. The abode is the non-wavering due to adverse factors because it is non-erroneous. 34. In order to demonstrate just that, he says, “The non-abiding is the abode,” and so on. The meaning is easily understood. 35. Here, the inexpressibility that is not an object of conceptualization should be understood as the cause of non-abiding. 36. With reference to this, 37. it is said: “Thus, O Devaputra, there is nothing whatsoever that is taught here.” 38. This is the difference in the abandonment of the conception of the apprehended in the path of the pratyekabuddha. 39. It should be understood that this is superior to the path of the śrāvaka, Paragraphs: $ 1 6 13 24 28 30 36 #
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Please segment these sentences into coherent paragraphs: 0. they have completely abandoned the grasping that describes emptiness as contradictory. 1. Thus, the twenty aspects of complete training are the complete training that has the characteristics of distinction, as before.🔽 2. Thus, one attains the seventh ground, Gone Far Beyond, because one is connected with the path of authentic spontaneous accomplishment, since one has realized the twenty aspects of thorough training, which are characterized by distinction, as before, 3. As said: 4. In terms of the phenomena to be eliminated,🔽clinging to self and sentient beings,🔽to life force and person, to annihilation and permanence, 5. to characteristics, causes, aggregates,🔽elements and sense sources, 6. to abiding in and attachment to the three realms,🔽to a completely deflated mind, 7. and to the three jewels and discipline, 8. The clinging to the view of the perishable aggregates,🔽The dispute about emptiness, and the faults🔽That contradict it, 9. Are all eliminated. 10. And so one attains the seventh ground. 11. And similarly, with regard to what is to be adopted,🔽One knows the three doors of liberation,🔽The three spheres are completely pure,🔽One has compassion, is free of conceit, 12. Knows the sameness of phenomena and the single principle,🔽Knows nonarising and cessation, 13. And teaches the single mode of phenomena.🔽One completely destroys all concepts, 14. And abandons the view of discriminations and afflictions.🔽One is certain in one's mental quiescence, 15. And skilled in special insight.🔽One's mind is disciplined,🔽And one has unobstructed gnosis with regard to everything. 16. One is not on the level of attachment, but goes wherever one wishes. 17. and they manifest their own bodies everywhere. 18. These are the twenty. 19. They know the mental behavior of all sentient beings, they play with the superknowledges for the sake of sentient beings in various worldly realms, they transform the support, the buddha-field, into the nature of gold and so forth, 20. they please the tathagatas in order to fully investigate the Dharma in all aspects, they generate the divine eye, they purify the support, the buddha-field, they abide like an illusion everywhere,🔽and they manifest the body of the tathagata. 21. It is called “taking up birth in order to see the welfare of sentient beings and to be of service to them.” 22. Thus, by completely purifying the eight aspects of conduct, as before, one experiences the eighth bhumi, Unshakable, because it cannot be shaken by signs or effort. 23. And so it is said:🔽Knowing the minds of all sentient beings,🔽playing with the superknowledges,🔽accomplishing a good buddhafield, 24. and relying on the Buddha for the sake of investigation. 25. The knowledge of the faculties,🔽purifying the buddhafield, abiding like an illusion,🔽taking rebirth as one wishes, 26. these are explained as the eight kinds of activity. 27. the knowledge of the languages of all sentient beings, including gods, the inexhaustible eloquence that is like a river, entering the womb with the praise of all beings, being born in a royal family, 28. having a name such as Sūrya, having relatives such as a mother who are well connected, having a retinue that is independent, being born with praise from Śakra and so on, being urged to definitely leave by buddhas and so on, 29. having a birth tree such as an aśoka tree that is like a wish-fulfilling jewel, and the perfection of the qualities that are the essence of all buddhas. 30. Thus, the bodhisattva who has thoroughly purified the twelve characteristics of excellence, as before, manifests the ninth ground, Good Intelligence, because he is skilled in teaching the Dharma without fault. 31. Thus it is said:🔽Infinite prayers,🔽knowledge of the languages of gods and so on,🔽confidence like a river, 32. and the best entry into the womb,🔽family, clan, and caste, 33. retinue, and birth,🔽and renunciation, the tree of enlightenment, 34. are the excellent qualities of the bodhisattva. 35. The family stage is the family of śrāvakas and so on. 36. The eighth stage is the entry to the first result. 37. The level of seeing is the level of the stream-enterer. 38. The level of thinning is the level of the once-returner. 39. The level of separation from attachment is the level of the non-returner. Paragraphs: $ 0 3 11 19 22 27 30 35 #
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Please segment these sentences into coherent paragraphs: 0. in the trichiliocosm, 1. inviting sentient beings, 2. wishing to give the Dharma, 3. if there is one who practices giving in this world for the sake of material gain, this is limited. 4. Herein, the bodhisattva does not conceive of the ultimate meaning, 5. namely, the material gain of the world. 6. Why is it so? 7. Because this bodhisattva understands that within his own body there is nothing beneficial, 8. up to being unable to realize supreme perfect enlightenment. 9. This is the limit of all foolishness for a bodhisattva. 10. Up to not yet turning the supreme Dharma wheel, 11. he will then fulfill all powers. 12. Up to turning the unsurpassed Dharma wheel in the future. 13. Thus abiding in the ten powers of the Tathāgata. 14. For all sentient beings.🔽In order to extinguish greed, he should expound the Dharma. 15. In order to extinguish hatred, he should expound the Dharma. 16. In order to extinguish delusion, he should expound the Dharma. 17. Thus the power spoken by the Tathāgata. 18. One should know that the śrāvakas do not have this power. 19. In the worlds in the southeast, southwest, northwest, and north, equal to the sands of the Ganges River, all the sentient beings. 20. All the wholesome roots of those sentient beings. 21. Following those wholesome roots. 22. There are śrāvakas and pratyekabuddhas. 23. The wholesome roots are complete and surpass them. 24. Moreover, all the wholesome roots of those sentient beings. 25. And the wholesome roots of the pratyekabuddhas. 26. The wholesome roots of the bodhisattva who first gives rise to the mind of enlightenment.🔽Compared to the previous, it is not even one-hundredth. 27. One-thousandth, one-hundred-thousandth, not even one. 28. The part of the kalpa, the part of the gāthā, the part of the simile, the part of the upaniṣad, and the part of the anupada are not even one part. 29. Thus, the bodhisattva who has the power of great courage and strength, who exerts great effort and attains the other shore, 30. Ānanda. 31. Among them, 32. what are the five kinds of verbal activities? 33. Past verbal activities, 34. future verbal activities, 35. present verbal sounds and activities, 36. realized verbal activities, 37. and the verbal activities of giving fearlessness to all sentient beings. 38. These are the five kinds of verbal activities. 39. Ānanda. Paragraphs: $ 0 3 6 14 19 26 30 #
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Please segment these sentences into coherent paragraphs: 0. New Commentary on the Flower Ornament Scripture, Scroll 15🔽 1. Compiled by Elder Li Tongxuan 2. The third section, from West of here, past buddha-lands as numerous as dust motes in ten buddha-fields, has about four lines of text. 3. Within it, the ten dharmas are as before. 4. First, mentioning the direction of the buddha-field is the west. 5. Second, mentioning the distance of the buddha-field, the meaning is as explained above. 6. Third, mentioning the name and color of the world, named Lotus Color, is to clarify that in the stage of the ten faiths, the cultivation progresses gradually, and the mind is like a lotus flower, to clarify that in the stage of the ten faiths, the cu 7. As for lotus color, lotus flowers have four colors, clarifying that the faithful mind is unstained by these four colors. 8. Moreover, it clarifies that the bodhisattvas of the faithful mind use the contemplation of form and mind to perceive the principle of emptiness and no nature, and the antidote is unstained, thus it is called lotus color. 9. Fourth, mentioning the Buddha's name, the Buddha is called Destroyer of Darkness Wisdom, to clarify that in the West, gold is the white tiger, killing, confusion, darkness, inauspiciousness, and the truth of suffering. 10. The Buddha is called Destroyer of Darkness Wisdom, to clarify that in the stage of faith, the wisdom of practice increases, and one can destroy one's own and others' darkness. 11. Fifth, mentioning the name of the foremost bodhisattva, named Wealth-Chief, to clarify that in the stage of faith, the Dharma wealth benefits beings, which is the name of benefiting sentient beings in one's own practice in the third stage of faith. 12. The Buddha's name is the wisdom of self-realization, and the bodhisattva is the practice of self-wisdom, which generally clarifies the simultaneous advancement of realization and practice. 13. The other approaches have already been explained in the beginning and can be understood. 14. In this chapter on the perfection of patience, there are ten perfections. 15. The fourth section, from to the north, past worlds equal to the number of dust motes in ten buddha lands, has four lines of text, with ten approaches as above. 16. First, mentioning the direction of the buddha land, it is the north. 17. Second, far and near, the meaning is as above. 18. Third, mentioning the name and color of the world, the name is Campaka Flower Color, this flower is yellow in color, to illustrate the fourth stage of faith being most excellent, blooming and evoking the virtue of the fruit, the color of harmony. 19. Yellow is the uppermost color among the five colors. 20. Yellow is the color of the central palace, the qi of blessings and celebrations, illustrating the inner mind being pure and white, externally manifesting the yellow appearance. 21. The sutra says, Bodhisattvas who accord with reality all have the true golden color, illustrating this faith being pleasant, tranquil, pure and unstained, with the qi of blessings and celebrations blooming the fruit of the Way, called the world, thus 22. Fourth, mentioning the name of the Buddha, the Buddha is called 威儀智, to illustrate the north, Kan, being the teacher and ruler, the ruler with virtue, occupying the black position and connecting with the ordinary, thus being the teacher. 23. The Buddha is called Weiyiji Zhizhe, which clarifies that the fourth stage of faith is superior, serving as a model to guide ordinary fools, called Weiyiji Zhizhe. Using wise and orderly conduct as the appearance of a teacher. 24. Fifth, the name of the foremost bodhisattva is called Baoshou. It clarifies that as a teacher-model, using the Dharma treasure to benefit beings is the reason for the name. 25. The remaining meanings are as before. 26. This stage focuses on the door of diligence and the ten perfections. 27. The fifth section from northeast has four lines of text, which are divided into ten dharmas as before. 28. First, raising the direction is called the northeast direction, which is the Gen gua, the youngest son, the ignorant, the beginning of light, and the clear morning. 29. Second, raising the distance of the Buddha land, the meaning is as explained in the beginning. 30. Third, the world color mentioned is called the color of the utpala flower, which is a blue lotus flower. This symbolizes the purity of the fifth stage of faith, with color and fragrance untainted, blooming and bearing fruit, like the position of qian 31. Fourth, the name of the Buddha mentioned is called the Buddha of the Light of Wisdom, symbolizing the enhanced faith of the fifth stage, like the position of qian in the clear morning, with the light of wisdom appearing. 32. The name of the Buddha is given based on one's own mind of faith, not that of another Buddha. 33. Fifth, the name of the foremost bodhisattva mentioned is called Meritorious Leader. The previous stage clarifies the Dharma treasure benefiting beings, while this stage is the merit of benefiting oneself and others. 34. The other meanings are the same as before. 35. This stage takes the ten perfections in the meditation gate as its main focus, as qian represents stillness. 36. The next four lines of text below the sixth southeast direction have ten meanings as before. 37. As for mentioning the direction of a buddha-land, it is the southeast, which is the Xun hexagram. Xun represents wind and teaching. In terms of events, it is the direction; in terms of people, it is speaking. It illustrates how a gentleman teaches an 38. The Book of Changes has clarity and emphasis. A gentleman establishes teachings and enlightens the ignorant by following them, like adding wind to grass, which is the meaning of following. It is like the Guan Gua. 39. The Book of Changes says: When the wind moves on the ground, one can observe the images. Paragraphs: $ 0 2 7 9 14 15 18 22 26 27 30 35 36 #
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Please segment these sentences into coherent paragraphs: 0. it is something rarely heard in the world. 1. The reply says: 2. The profound source is vast and remote, the spiritual way is subtle and refined.🔽It can be sought through principle, but is difficult to investigate through events. 3. Since it enters the teachings, it is examined based on the times. 4. Although the world should be equipped with myriad differences in superiority and inferiority, 5. When it comes to skillfully accomplishing and responding to the people's minds, it is necessary to understand their divisions. 6. When the divisions are reached, it stops at what the mind does not know, 7. And it does not concern itself with what is outside. 8. If so, then it is not that what is not comprehensive is not included. 9. It is just that what is included cannot be controlled simultaneously. 10. Therefore, those who speak of the Great Way of the past, 11. After five changes, form and names can be mentioned. 12. After nine changes, rewards and punishments can be discussed. 13. This is only the hierarchy within the square, 14. And it still cannot be suddenly established. 15. How much more so for what is outside! 16. I will further extend and broaden it, 17. To extend its scope. 18. What exists outside the four seas but is not discussed, 19. Is not because it cannot be discussed. 20. If discussed, it may go against it. 21. What is discussed but not debated within the four seas, 22. Is not because it cannot be debated. 23. If debated, it may be doubted. 24. The Spring and Autumn Annals discuss the will of the ancient kings but do not deliberate on what is beyond the four seas, 25. It is not that it cannot be discussed. 26. If discussed, it may lead to confusion. 27. These three are all within the body, beyond the reach of the eyes and ears. 28. They are considered the key points. 29. But they are not beyond the reach of the eyes and ears. 30. Based on this, if we seek the intention of the sages, 31. Then the way of the inner and outer can be combined and illuminated. 32. I always think that the Way and the teachings, 33. The Tathāgata and the Duke of Zhou and Confucius, 34. Although their approaches differ, they secretly influence each other. 35. Although their manifestations are truly different, their ultimate goal is the same. 36. If we examine and discern this, we can see where they converge.🔽The principles may first converge and then diverge, 37. Or they may first diverge and then converge. 38. Those who first converge and then diverge 39. Are the Buddhas and Tathāgatas. Paragraphs: $ 0 10 18 27 32 #
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Please segment these sentences into coherent paragraphs: 0. King Mu greatly rejoiced and said, 1. I have always been afraid of him. 2. Now that he has entered nirvana, what worries do I have? 3. At this time, 4. the Buddha entered nirvana. 5. The historical records say, 6. Wu Tai Zai Pi asked Confucius, 7. Who is the sage? 8. Confucius said, 9. In the west, there are sages. 10. They govern without disorder. 11. They speak without self-confidence. 12. They transform without self-action. 13. They are vast and vast, and the people cannot name them. 14. The above records praise the Buddha's writings as before. 15. Yi Yun said, 16. monks and nuns under the age of sixty, 17. Simplify and make the monks common people. 18. Then the army will be strong and the population will be large. 19. Yi said: 20. There are too many temples and monks. 21. The waste is too great. 22. All temples 23. should be given to the elderly, the poor, and those without homes. 24. In each state, only one temple should be established, with 30,000 households. 25. Grass huts and earthen stupas should be used to house scriptures and images. 26. Two Hu monks should be sent to transmit the Hu teachings. 27. Yi said: 28. The Hu people of the Western Regions 29. are born from evil mud. 30. They worship mud and tiles. 31. They are still hairy and smelly. 32. They have human faces but beastly hearts. 33. The monks are like the earth-crows. 34. They come in four colors: donkey, mule, and so on. 35. They are the evil seeds of greed and rebellion. 36. The Buddha was born in the West. 37. He is not the orthodox custom of China. 38. He is the deviant qi of demons and ghosts. 39. Yi said: Paragraphs: $ 0 3 5 15 19 27 36 #
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Please segment these sentences into coherent paragraphs: 0. Now the winds and so forth are calm. 1. The winds are the response to the winds, and the winds are the response to the winds. 2. The sweet and the sweet are the enemies of the urine. 3. The food that destroys the stomach is all the food and the three foods: medicines, or juice. 4. The first is the drink. 5. The three types of milk that destroy the milk of a barley are the milk of a cow with sugar, the enemy of the urine. 6. The destruction of the wind is the destruction of the wind, the intestines, and the stomach. 7. Similarly, it is certain that the milk of the mandala is the cure for the three types of disease in those who are free from the plague. 8. Now, the words Jatha and Talmars are used to cure diseases such as the stomach. 9. Here, water is the eight substances. 10. The remaining water from the eight petals of the yakṣas is a little bit of the yakṣas' hot water, which pacifies the pain of the teeth. 11. The palm tree is the palm tree of the palm tree. 12. The water of the substance is given in the urine of the stomach, and the remaining part of the powder, which is boiled with the same amount, is given as the three hot soups and the three hot soups, and the remaining part of the powder, which is given 13. When they are poured into the ear, they cure the diseases of the ear. 14. Likewise, the eight-part butter of the cows milk and the eight-part butter of the cows milk are offered to the nāga and the red-colored tent-cups, which are the parts of the legs. 15. The oil that is used to cure the diseases of the nose. 16. The other two are the karkot, the pandak, the karkot, the laṅga, and the andandra. 17. The one who ointed the fruit with water and a donkey with water will steal the fruit. 18. This is the summary of the text. 19. Now, it is said, the hand, and so forth, pacifies the vajra thorns. 20. When a disease of the lower limbs is brought to you, you will first develop a fever and contract the joints of your hands and feet. 21. He will be beheaded. 22. Knowing this, one should focus on the meditative stabilization. 23. This is the ritual for the person who has a hot disorder in a house without a fever. Then, with both hands extended to the ends of the knees, he should make the palms of his feet equal. 24. The life-force wind is the vessel that holds the cessation. 25. As long as the body is not down, the body will fall down to the ground due to a fever. 26. Then, until you fall, you will work hard again and again. This is certain. 27. As long as the heat is not released, it is possible to do so, but if it is released, it is not to do so. 28. By remaining in this concentration again and again, the thorns that cause the fear of death are definitely destroyed. The mother, the body of the heart, is the color of the red moon, the body of the stainless elephant, and the mother, the mind, is th 29. On the mandala of the lotus, there is a vajra seat. This is the one-faced and the second-armed one. 30. The lotus and the supreme offering of the palm of your hand are the definitive removal of the disease of sin. 31. Now he is said to be a medicine for the sickness of sin. 32. If you have a severe infection, if you have a sore hand or a sore leg, 33. Then, when the hot water has been dripped by the cold, the thorn is destroyed by the straw. 34. The third day, when the thorns are growing, the sting of a man who has died of a disease of sin is born. If he does not find it, he will not be able to walk. 35. If a woman drinks a womans scarf and does not find it, how can she drink it? 36. How can one find a tooth at the end of a tooth? This is the definitive. 37. Here, it is a mantra to praise the young and the others. 38. The first is the letter om, which is the mantra, and the first is the letter om, which is the water, fire, and wind. 39. The water is the water. Paragraphs: $ 0 8 14 18 23 28 31 37 #
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Please segment these sentences into coherent paragraphs: 0. Pure three karmas precepts. 1. Good sons. 2. What is meant by skillfully learning the precepts? 3. Bodhisattvas should wholeheartedly uphold all the precepts and scriptures established by the Buddha. 4. They should not uphold the precepts for the sake of their family lineage. 5. They should not uphold the precepts for the sake of their view of self. 6. They should not uphold the precepts for the sake of gathering followers. 7. They should not see faults in others and violate the precepts lightly. 8. This is called upholding the prātimokṣa precepts. 9. What is meant by a bodhisattva skillfully upholding the subtle and strict precepts? 10. The precepts and conduct of other bodhisattvas. 11. I should also study and practice according to the Dharma. 12. And the precepts of other bodhisattvas in the scriptures should all be fully practiced. 13. This is called the bodhisattva precepts. 14. What is meant by a bodhisattva's extinction? 15. All afflictions are completely burned away. 16. Greed, anger, delusion, and other entanglements and hindrances, as well as all afflictions, are also completely burned away. 17. In the place of desire, give rise to the Dharma. 18. The place where desire can arise is all eliminated. 19. This is called the bodhisattva's precept of burning afflictions. 20. What is called the bodhisattva's precept of eliminating unwholesome thoughts? 21. Abiding in an empty and quiet place, 22. Think like this: 23. I am now far away from the noisy place. 24. In a quiet place, I practice the Buddha's teachings. 25. This is called the bodhisattva's elimination of unwholesome thoughts. 26. What is called the bodhisattva's fear of evil karma? 27. Observing and selecting what was heard from the Buddha, 28. Single-mindedly cultivating blessings, upholding pure precepts, and skillfully studying wisdom. 29. For this reason, one attains the supreme reward. 30. Endowed with the work of meditation concentration, one stays far away from all evils. 31. This is called fearing evil karma. 32. What is called the bodhisattva's fear of even the slightest evil? 33. Always giving rise to a greatly fearful mind towards even the smallest offenses. 34. Never belittling even the smallest evil. 35. For what reason was it heard from the Buddha? 36. A little poison can kill a person. 37. How much more so for many poisons. 38. Even a subtle evil can lead a person to the three evil destinies. 39. How much more so for many evils, yet the mind is not afraid. Paragraphs: $ 0 2 9 14 20 26 33 #
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Please segment these sentences into coherent paragraphs: 0. It is not the case that they are called the present and the future. 1. The three times are not apprehended, and the three times are not named. 2. It is not characterized by any characteristics. 3. It is not a choice. 4. The ultimate is not the ignorance that is merely a name, a sign, a conventional, a conventional, a mere expression, or a mere choice, but is intended to attract sentient beings. 5. The ultimate phenomena that are not apprehended are not established, are not established, are not established, are not established, are not established, are not established, are not established, are not established, are not established, are not estab 6. The answer is no. 7. If you do, 8. When the wheel of Dharma is turned, 9. It is peaceful and unborn, and naturally nirvana. 10. You, the protector of all phenomena, have taught me. 11. This verse is a good explanation. 12. This is the perfect teaching that all phenomena are equal in the three times. 13. The future is the future, and the future is the future, because it is free of nature. 14. Even when it is present, it is not yet produced. 15. It is because it is devoid of intrinsic nature. 16. In the past, it was beyond sorrow by virtue of its intrinsic nature. 17. It is because it is devoid of intrinsic nature. 18. The Sūtra of the Meeting of Father and Son. 19. How? 20. All these phenomena are equal in the three times. 21. In the past, all phenomena were inherently pure. 22. In the future, in the present, all phenomena are devoid of intrinsic existence. 23. This is the same as the first. 24. All phenomena are empty of their own nature. 25. A phenomenon that lacks intrinsic existence is not a thing that is past. 26. Not in the future. 27. It is not like this. 28. Why? 29. It is not that the absence of intrinsic existence is called past. 30. It is not the case that the present and the future are not the same. 31. The first is the absence of production. 32. It is a relative truth. 33. This is in accord with the ultimate. 34. This is the ultimate. 35. The perfectly pure, the perfectly pure, 36. He is free from all the assemblies. 37. The ultimate is to eliminate all elaborate webs of things, things, things, births, people, emptiness, and nonemptiness. 38. Since it is compatible with the application of the nonproduction, it is called ultimate. 39. The level of the relative is the level of the relative. Paragraphs: $ 0 8 18 25 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, the reason the sages bestow teachings. 1. Is universally for the blind and ignorant. 2. To prevent them from being attached to birth and death. 3. The two vehicles with squinted eyes. 4. To prevent them from dwelling in nirvana. 5. The bodhisattvas who see at night. 6. To prevent them from abandoning the provisional vehicle. 7. Luo hu. 8. The bodhisattvas with distinctions. 9. To prevent them from clinging to the teaching path. 10. This is for those who do not yet know that their own mind. 11. Immediately possesses such vast spiritual virtues. 12. And boundless wondrous functions. 13. Clearly revealed. 14. To allow each to know for themselves. 15. The buddhas of the ten directions. 16. None do not rely on my majestic light. 17. All ordinary beings. 18. None do not rely on my gracious power. 19. Encouraging them to give rise to admiration. 20. Progressing on the path and extensively cultivating. 21. Destroying a single particle of dust. 22. And then take out the Great Thousand Sutra. 23. Then, with the power of concentration and wisdom, 24. Adorn the inside and outside. 25. Arouse the original wondrous enlightened mind. 26. The characteristics and functions of true suchness.🔽Like polishing an ancient mirror. 27. Like polishing a divine pearl. 28. The light penetrates the ten directions. 29. The reflection penetrates the Dharma realm. 30. Do not allow even a single sentient being 31. Not to receive this light. 32. Just like Sudhana 33. Can accomplish in one lifetime. 34. Also like the dragon girl 35. Personally presented on Vulture Peak. 36. The Tathāgata approved. 37. Therefore it is said, I offer the precious pearl. 38. The World-Honored One accepts it. 39. Is this quick? Paragraphs: $ 0 7 10 15 22 26 30 37 #
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Please segment these sentences into coherent paragraphs: 0. or even many thousands. 1. The person will lose his spiritual power and will be caught by the king’s law. 2. He will cause sentient beings to have doubts and will cause them to fall into the Avīci Hell. 3. “There are ten kinds of such signs: 4. These are all signs of samādhi. 5. All of these 6. are the aggregate of sensation. 7. Because of their mistaken meditation, they become like this. 8. They ask for alms from people who have the virile power, but they do not know their own level of experience. 9. When they encounter such causes and conditions, they do not understand their delusion. They think, ‘I am a noble one.’ 10. That is a great lie. 11. They will fall into the Avīci Hell. 12. You and others should carry the Tathāgata’s words and, after my passing, set down the esoteric instructions for all sentient beings without distinction and reveal their meaning. 13. You should feel joy. 14. If you hold this dhāraṇī in mind and instruct and protect it, you will not encounter the opportunity of the māra of the gods. 15. You will accomplish the unsurpassed path. 16. Nanda, sons of good family, by cultivating samādhi, the aggregate of feeling is exhausted, and although the uncontaminated is not exhausted, 17. as soon as the mind is separated from the body, it is like a bird released from its cage. 18. If you are endowed with such accomplishment, 19. you will attain a mental body up to the rank of the sixty noble ones of the Mahāyāna, and 20. you will be unimpeded in coming and going. 21. For example,🔽when a person is asleep, he speaks in his dreams without waking up, and although he does not know the meaning himself, 22. those who are not asleep understand his words. 23. His name is 24. obstructed by the aggregate of perception. 25. When the sign of movement is exhausted, 26. all conceptual elaborations are pacified and purified, and because of being felt and clear, it is like polishing the stains on the mind. 27. If one looks at the beginning and end of birth and death in saṃsāra alone, 28. his name is 29. the exhaustion of the aggregate of perception. 30. He has transcended the defilement of afflictions. 31. He is the root of the illusory perception of the pacification of the unobstructed examination of meaning. 32. Ananda, good sons, the aggregate of sensation is empty and profound. The son of a good family, without obstruction, is able to practice and, because of the arising of the clear and vast samadhi, his mind is attached to the arising of the clear samadh 33. He desires and seeks a virtuous craft. 34. At that time, the demon of the gods finds an opportunity and, pretending to be a god in the sky, enters that person. 35. He recites the sutras and explains the Dharma with his voice. The person does not notice and, deceived by the demon, thinks, I have attained unsurpassed nirvana. 36. Good sons, for the sake of fame and gain, 37. he spreads out a mat and explains the Dharma. For a moment, 38. he manifests the body of a bhikṣu. 39. He makes others see it. Paragraphs: $ 3 16 21 27 34 #
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Please segment these sentences into coherent paragraphs: 0. You observe the dharma of form and the dharma of sounds, 1. the dharma of smells, 2. the dharma of tastes, and the dharma of touches. 3. The appearances are distinct. 4. They correspond to the five sense organs. 5. They are not included in the mind. 6. Your consciousness definitely arises based on dharmas. 7. You should now carefully observe. 8. What is the appearance of dharmas? 9. If apart from form, emptiness, 10. movement, stillness, 11. permeability, obstruction, 12. union, separation, 13. arising, and ceasing, 14. beyond these various characteristics, 15. in the end nothing can be obtained. 16. When arising, form and emptiness, 17. all dharmas arise together. 18. When ceasing, form and emptiness, 19. all dharmas cease together. 20. Since the cause does not exist, 21. the consciousness that arises due to causes 22. What form does it take? 23. Its appearance does not exist. 24. How can a realm be produced? 25. Therefore, you should know that. 26. The mind and dharmas are the conditions. 27. They give rise to the mental consciousness realm. 28. These three places are all non-existent. 29. Then the mind and dharmas. 30. And the three of the mental consciousness realm.🔽Are originally neither causes and conditions. 31. Nor naturally existing. 32. The commentary states: 33. This refutes the mental consciousness realm. 34. Like in the eighteen realms. 35. They are all established based on the mental consciousness. 36. The fundamental established place is still empty. 37. How can the branches and leaves that are produced exist? 38. Since there is no place that can be obtained. 39. And no realm division that can be relied upon. Paragraphs: $ 0 6 16 20 25 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Master Saṃghabhadra says: 1. It is not correct to say that it is impossible because substantial phenomena are impossible, because that does not exist. 2. and possession is the cause of the non-disappearance of the possession of a dharma that has been obtained, and it is the sign of the knowledge that this possession is this. 3. But if it is not something other than that, how can it be called a cause, since it is defined as existing when the effect exists? 4. It is not logical that the cause of the non-disappearance of a dharma that has been obtained is a sign of the knowledge that it is not something other than that, 5. because possession is not directly perceived. 6. If you say that the buddhas know it, then the buddhas would not know it, because it would follow that they would be inferential. 7. It is also not tenable that it exists because its nature and effect are ascertained. 8. If you do not accept obtainment, then how do you posit āryas and ordinary beings, how do you know that the qualities of obtainment do not expire, and how do you know that this is this and that is that? 9. Therefore it is appropriate to say that the distinction between those who have abandoned and those who have not abandoned affliction is due to the difference between those who have abandoned and those who have not abandoned affliction. 10. The state of having abandoned or not abandoned affliction is the difference between those who have abandoned and those who have not abandoned affliction. 11. Abandoning affliction means that due to the root of the seed of affliction being extracted, affliction does not arise. 12. Not abandoning affliction means that due to the root of the seed of affliction not being extracted, it is possible that affliction arises. 13. Thus, though they possess mundane minds, they are āryas, because they are persons who never again generate afflictions due to the absence of seeds. 14. Those who generate afflictions due to the noncessation of seeds are ordinary beings. Thus the presentation is established. 15. Here, obtainment is a seed alone. 16. Therefore, the nonexpiration of obtainment is a seed alone. 17. How could this be so in this very life? 18. Thus, from among āryas and ordinary beings, those who abandon afflictions are āryas. 19. There is not the slightest sign of the abandonment or non-abandonment of the afflictions, because of which one could understand that these are those who have not abandoned the afflictions. 20. Therefore, because one cannot understand whether the afflictions have been abandoned or not, 21. these are āryas who possess the mundane mental consciousness. 22. The classification of these as ordinary beings does not exist.🔽If there were obtainment, then it would be established that these have abandoned the afflictions 23. and these have not abandoned the afflictions. 24. How is that? 25. Therefore it says, “because of being free or not free from that.” 26. Those whose mindstreams do not possess the obtainment of affliction and are severed from it have abandoned affliction. 27. Those whose mindstreams are not free from it and are not severed from it have not abandoned affliction. 28. Isn’t it the case that some ordinary beings are similar to āryas in that they are severed from the obtainment of affliction? 29. How is it that they are classified as āryas and ordinary beings due to being severed by the path? 30. They are classified as āryas and ordinary beings due to being severed by the contaminated and uncontaminated paths. 31. How is that known? 32. It is known because the obtainment of freedom from contaminated and uncontaminated states is distinct. 33. This is established due to the specific basis. 34. These are the ones who have abandoned the defilements. 35. These are the ones who have not abandoned the defilements. 36. Here, the basis is the five aggregates. 37. Others say that it is the nature of mind and mental factors. 38. In order to demonstrate the distinction of the basis of the noble ones and ordinary beings, those who have abandoned the defilements and those who have not,🔽he says, 39. The basis of the noble ones, etc.🔽The basis of the noble ones is the five aggregates, because the path of the noble ones arises in dependence on them. The basis of the noble ones is the five aggregates, because the path of the noble ones arises in de Paragraphs: $ 0 8 13 18 22 28 34 39 #
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Please segment these sentences into coherent paragraphs: 0. One responds to the mantra holder. 1. Then, the method of being freed from the graha is to offer a bali: three bre of barley, cooked with beer,🔽and a load of meat. 2. Give a torma to the mountain, together with red flowers, various fruits, and black sesame seeds. 3. Then, the patient should put on blue clothes, bathe, and face south.🔽The medicine is a paste of karavira root, shunyati flowers, 4. and the roots of patala, barley, bilva, dhataki, pippali, and ginger, together with five spices and garlic, seven measures of ghee, and twenty measures of cow’s urine. 5. Boil the bark of twenty-four sena leaves. If you give it as before, it will definitely free you from all the grahas. 6. By the master Jnanavajra. 7. Homage to glorious Vajramahākāla 8. The teaching on the entry time and characteristics for those who wish to be freed from the rākṣasa affliction🔽is as follows: Those who are fierce, impetuous, 9. talk in a general way, or speak harshly and enjoy fighting,🔽and who are always restless, for such people the rākṣasa affliction enters on the twenty-fourth day of the waning moon. 10. The signs of its entry are that the child suddenly cries, 11. sometimes laughs, talks nonsense, is thirsty, has a big appetite, 12. craves meat, runs around, and hits the ground with his hands or circles around. 13. If you wish to be freed from that, offer various kinds of pastries, various kinds of meat, various kinds of blood from animals that died without being slaughtered, and various kinds of fragrant incense. 14. and give a torma of cooked rice, and then bathe and🔽purify yourself.🔽Give a feast for the monks or brahmans, and give the torma to the 15. south or west. 16. Mix together asafoetida, khadira, leaves of the tamala tree,🔽dried flowers,🔽pippali,🔽chaga,🔽liquorice,🔽sour fruit,🔽neem bark, 17. garlic,🔽deodar,🔽and white mustard seed, and make a paste with🔽cow’s urine. 18. Cook it over a low fire in sixteen parts of cow’s urine. 19. The patient should wear white clothes, bathe, and praise the medicine as before. 20. Recite the well-known hundred-syllable mantra of Vidyadhara Arapacana🔽and give it to the patient. 21. It is certain that they will be freed from the rakshasa spirit.🔽The master Jnanavajra says: 22. The activity is complete. 23. Homage to glorious Vajravidāraṇa.🔽If you wish to be freed from the bhūta spirit affliction, 24. first examine the signs:🔽a person who is emaciated, has great pride, 25. enjoys slander, has many friends, steals wealth,🔽and has a weak body 26. will be afflicted by the bhūta spirit on the second, third, eighth,🔽and eleventh days of the waxing moon.🔽The signs of being afflicted are that the complexion of the skin is blue and 27. wrinkled, and the person has a foul smell. 28. When others are seen, they laugh loudly and scold. 29. The second sign of being afflicted by the bhūta spirit is that the person 30. trembles, runs, cries, sings, sometimes dances, and enjoys meat and beer. 31. The third sign is that the person looks up into the sky and throws food🔽away. 32. The insatiable craving for alcohol and meat is a sign of being seized by a rash flesh-eating demon. 33. The method of being freed from them is as follows: Give to the west 34. crisscross, garlic, sesame oil, yogurt, and a ripe plum. 35. Then, give to the north 36. ginger, long pepper, the three myrobalan fruits, garlic, cumin, juniper, and śrīkhaṇḍa flowers. 37. Mix those in equal parts, make a paste with goat urine, and give it in four doses. 38. Boil it in sixteen measures of cow urine, bathe, and so forth, and apply it as before. 39. By applying it, anointing it, and ingesting it, one will definitely be freed from the flesh-eating demon. Paragraphs: $ 0 7 13 16 23 33 #
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Please segment these sentences into coherent paragraphs: 0. The mother of the bee.🔽🔽 1. The first three of the persons of the side of the transformation of ajitā🔽are🔽ajitā,🔽ajitāro, 2. ajitāraḥ. 3. The three middle persons are 4. ajitāsi, 5. ajitāsthah, ajitāsthāḥ. 6. The three last persons are 7. ajitāsmī,🔽ajitāsvaḥ, ajitāsmaḥ.🔽The first three of the persons of the side of the transformation of ajavīryu 8. are🔽vetā, vetāro, 9. vetāraḥ. 10. The three middle persons are 11. vetāsi, 12. vetāsthah, vetāsthāḥ. 13. The three last persons are🔽vetāsmī, vetāsvaḥ, vetāsmaḥ. 14. If it is applied according to the desire of the sage Bhāradvāja,🔽it is🔽vayitā, 15. vayitāraḥ, 16. vayitāraḥ, and so on. 17. There is no additional action in the case of the optative. 18. The first three persons are 19. bāyāt, bāyāsthām,🔽and 20. And the king said, I give you permission.🔽🔽 21. The three middle persons: 22. bāyās, bāyās tam,🔽bāyās ta. 23. The three last persons:🔽bāyāsam, 24. bāyāsva,🔽bāyāsma. 25. The three first persons of the a-ja-bī-ru-changed side:🔽a-ji-śyāti, 26. a-ji-śyāt, 27. a-ji-śyanti.🔽The three middle persons: 28. a-ji-śyās,🔽a-ji-śyāt, 29. a-ji-śyath. 30. The three last persons: 31. a-ji-śyāmi,🔽a-ji-śyāva, a-ji-śyāma. 32. The three first persons of the a-ja-bī-ru-changed side: 33. bheṣyati, 34. bheṣyāt, bheṣyanti. 35. The three middle persons: 36. bheṣyās, 37. bheṣyāt, bheṣyath. 38. The three last persons: 39. bheṣyāmi,🔽bheṣyāva, bheṣyāma. Paragraphs: $ 0 7 14 20 21 25 32 #
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Please segment these sentences into coherent paragraphs: 0. This is the nature of phenomena, the nature of phenomena, and the enlightenment of all aspects, as taught by the Buddha. 1. The perfectly enlightened Buddha has thirty-nine aspects. 2. The twenty-seven aspects of the aggregates of all these are included within the knowledge. 3. The path is comprised of the thirty-six aspects. 4. The total number of persons in the thirty-seven divisions of the omniscient one is thirty-four, and thirty-nine. 5. All together, there are seventy-three hundred. 6. The explanation of the four aspects is as follows. 7. Now I will briefly explain how to apply it. 8. Blessed One, it is not the practitioner who is to be said to be the practitioner of wisdom. 9. This is because it is said that even hearing is difficult to obtain. 10. I paid homage to the buddhas. 11. The roots of virtue are the basis of this. 12. He is the protector of the virtuous teacher. 13. This is the vessel for listening. 14. They practice the Buddha, inquire, practice generosity, and conduct themselves. 15. The three types of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the three kinds of the 16. They are the vessels that are sacred. 17. This is the meaning of the text. 18. It is certain that the Dharma-listener who has previously taken refuge in the buddhas and generated the bodhicitta and so forth will have the fortune to attain buddhahood. 19. It is characterized by nonexistence. 20. They are the source of virtue. 21. The four blessings of the spiritual teacher and so forth are the recipients of this teaching, and not the other. 22. Furthermore, if one has been accustomed to the six perfections, such as asking questions, giving, and so forth, and has revered the buddhas many times in previous lives, then they will become a vessel for taking, holding, and realizing the meaning. 23. The meaning of the text is to. 24. This is because it is the teaching of the perfections. 25. For they do not abide in form and so on. 26. This is because it is forbidden to engage in it. 27. Because its nature is profound. 28. For they are difficult to fathom. 29. Because they are limitless, And because they have long been known to be great. 30. Because they are not unchanging in their prophecies, They are unimpeded in their determination, They are not unceasing in their near, swift, and unimpeded in their benefit. 31. They do not see things, things, or things. 32. The inconceivable form and so forth are not seen. 33. The quality of form and so forth, the unconceptual nature of form, the gift of precious fruits, and the limit of purity. 34. This is the meaning of the text. 35. For they do not abide in form and so on. 36. This is not to accept the aggregates of form and so on. 37. The form and so forth are not permanent. 38. The refutation of attachment to form and so on is the refutation of attachment to the characteristic of attachment to form and so on. This refutes the yoga of refuting form and so on. 39. Because its nature is profound. Paragraphs: $ 0 6 8 10 18 22 27 34 39 #
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Please segment these sentences into coherent paragraphs: 0. it is like when someone invites a great king, they adorn all the houses, make them extremely clean, 1. and prepare various kinds of delicious food, only then do they allow the king to come. 2. The bodhisattva-mahāsattva is also like this. 3. If I invite the king who turns the wheel of the Dharma of unsurpassed, perfect enlightenment, I must first purify my body. 4. For this reason, the bodhisattva-mahāsattva must accomplish a pure body. 5. Son of noble family, 6. it is like this: if a person drinks nectar, they must first purify their body. 7. In the same way, when the bodhisattva-mahāsattva drinks the nectar of the unsurpassed Dharma, the perfection of wisdom, they must first purify their body with the eighty minor marks. 8. Son of noble family, 9. if one pours pure water into a very fine golden or silver vessel, both the outside and the inside are clear and pure. 10. In the same way, the body of the bodhisattva-mahāsattva is also like this. 11. If one pours the water of unsurpassed perfect enlightenment, both the outside and the inside are pure. 12. Son of noble family, 13. for example, the cloth of Vārāṇasī is very white and easy to dye. 14. Why is this? 15. Because it is naturally white and pure. 16. In the same way, the bodhisattva-mahāsattva quickly attains unsurpassed perfect enlightenment because the body is pure. 17. Therefore, the bodhisattva-mahāsattva should accomplish a pure body. 18. How are bodhisattvas skilled in causes? 19. Bodhisattva-mahāsattvas do not see the characteristics of form, 20. do not see the cause of form, 21. do not see the nature of form,🔽do not see the production of form, 22. do not see the cessation of form, 23. do not see a single characteristic, 24. do not see different characteristics, 25. do not see seeing, 26. do not see form and shape, 27. and do not see grasping. 28. Why is that? 29. Because they thoroughly understand causes and conditions. 30. Just as with form, all phenomena are the same. 31. This is called the bodhisattva's skill in causes. 32. “How do bodhisattvas eliminate enemies? 33. All reactive emotions are the bodhisattvas’ enemies, 34. because the bodhisattva great beings always eliminate them. Therefore, bodhisattvas are said to be ‘victorious over enemies.’ 35. But bodhisattvas on the fifth level do not regard reactive emotions as enemies. 36. And why is that? 37. Because reactive emotions are a condition for bodhisattvas to be born. 38. And because they are born, they are able to work for the welfare of sentient beings from one life to the next. 39. Therefore, they are not called ‘enemies.’ Paragraphs: $ 0 5 8 12 18 32 #
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Please segment these sentences into coherent paragraphs: 0. whose family's purport are they? 1. He replied: 2. He received the Dharma from the Eastern Mountain Dharma Gate in Qizhou. 3. Question: 4. On what scriptures and treatises is it based? 5. Answer: 6. It is based on the Prajñāpāramitā Sūtra spoken by Mañjuśrī and the samādhi of one practice. 7. The Empress said: 8. If we discuss cultivating the Way, 9. there is nothing that surpasses the Eastern Mountain Dharma Gate. 10. Since Xiu was a disciple of Canhua, 11. it became a fact. 12. On the thirteenth day of the third month of the first year of the Shenlong era of the Heavenly Emperor, the Emperor issued an edict: 13. The Chan Master's traces are far removed from worldly dust, 14. his spirit roams outside of things. 15. He has realized the wondrous truth of non-appearance, 16. and transforms those who are deluded on the path of existence. 17. The water of concentration is clear within, 18. and the pearl of precepts shines externally. 19. Your disciple has taken refuge in the Buddhist teachings, 20. and eagerly awaits the ferry and bridge. 21. I hope to open the gate of Dharma, 22. and think of encountering the foremost of the Way. 23. The Chan Master recently wanted to return to his home prefecture, 24. but there is no need. 25. Fortunately, fulfill the thoughts of those who look up to you, 26. do not be attached to the longing for your homeland. 27. I send this letter to convey my intention, 28. and do not need to say much. 29. The Chan master was revered by two emperors.🔽He opened up the teachings in the two capitals. 30. The court and the countryside benefited from it. 31. He ordained countless people. 32. The emperor ordered a monastery called Baoen to be built in his birthplace, Dazun Li. 33. On the twenty-eighth day of the second month in the second year of the Shennlong era, 34. he peacefully sat without illness. 35. He left a will with three characters: 36. Curved is straight. 37. He passed away at the Tiangong Temple in the Eastern Capital. 38. He was over one hundred years old. 39. The four assemblies of the entire city Paragraphs: $ 0 3 7 12 29 33 39 #
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Please segment these sentences into coherent paragraphs: 0. Since right and wrong are exhausted, 1. What is prajna? 2. The answer: 3. Being able to see non-names is prajna. 4. The question: 5. The Buddha also said this. 6. The answer: 7. Ancient and modern are no different. 8. If attained, the minds of the thousand buddhas are equal. 9. The myriad sages share the same path. 10. The question: 11. The expedient teachings of the buddhas 12. All arise based on the capacities of sentient beings. 13. Capacities are not equal. 14. The Dharma is as numerous as dust motes. 15. The thirty-seven factors of enlightenment 16. Are the path of practice for the fifty-two stages. 17. Why establish only the one mind as the fundamental mirror? 18. The answer: 19. This one mind dharma. 20. Is perfect in principle and phenomena. 21. It is the great compassionate father. 22. The mother of prajna. 23. The treasure house of the Dharma. 24. The source of myriad practices. 25. With all dharma realms. 26. The buddhas of the ten directions. 27. The great bodhisattvas. 28. The pratyekabuddhas and sravakas. 29. All sentient beings are the same in this mind. 30. The buddhas have already awakened to it. 31. Sentient beings do not know it. 32. Now, for those who do not yet know it. 33. Skillfully point directly. 34. Because it is originally possessed, it is not empty. 35. Because it should be attained, it is not mistaken. 36. Therefore, a verse from the Huayan Sutra says: 37. It is like a person in the world. 38. Hearing of the location of a treasure trove. 39. Because it can be obtained. Paragraphs: $ 0 1 4 10 18 30 36 #
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Please segment these sentences into coherent paragraphs: 0. “Dhammika protection, shelter, and guard”: here protection is the preventing of what is not wanted by sheltering; 1. and guard is the keeping of what is wanted by guarding. Herein, monks do not have protection, shelter, and guard that is “dhamika” in the sense of protection by surrounding them with a body of troops.🔽But when they do not cut down trees in a monaster 2. Why? What is the reason? 3. Herein, those who do not want the coming of future arahats are faithless and have no confidence. 4. When the monk arrives, they do not go out to meet him. Having gone, they do not see him. They do not receive him hospitably. 5. They do not ask him questions. They do not listen to the Dhamma. They do not give him alms. They do not listen to his expression of appreciation. 6. They do not prepare a place for him to stay. Then their disrepute spreads: “This king is faithless and has no confidence. 7. When a monk arrives, he does not go out to meet him. … He does not prepare a place for him to stay.” 8. Hearing this, monks going by that city’s gate do not enter the city. Thus there is no coming of future arahats. 9. But when there is no comfort for those who have come, even those who have come without knowing this 10. “We have come thinking, ‘We will live here,’ but which of these kings will live here by this means?” 11. and they go away. So when they do not come, they do not come; and when they come, they live in pain. 12. That is the danger in the non-residence of the bhikkhus. Then there is no divine protection. When there is no divine protection, 13. spirits find an opportunity. When spirits are rampant, they produce a new disease. There is no opportunity for the virtuous 14. to make merit by seeing the bhikkhus, asking them questions, and so on. The opposite of the dark side as described above 15. is the bright side, which comes into existence. This is how the increase and decrease should be understood here. 16. . Commentary to the Vassakara Sutta 17. . In the second sutta, “he wanted to attack” means he wanted to conquer. “The Vajjis” means the Vajji kings. “So powerful” means 18. and so on up to “endowed with such great royal majesty.” By this he tells of their unity. “Endowed with such great power” 19. means endowed with such great royal power. By this he tells of their skill in elephant craft and so on, 20. with reference to which it was said: “These Licchavi youths are trained, these Licchavi youths are well trained, 21. in that they will shoot their seats with a fine needle-tipped arrow,🔽without letting the arrow fall before it reaches the seat.” “I will destroy” means I will cut off. “I will bring to ruin” means I will bring to non-existence. 22. “I will bring to misfortune and ruin” means I will bring to misfortune and to the ruin of kinsmen. “I will bring to desolation” means I will bring to non-prosperity. 23. Thus, it seems, he spoke only of war in all his sitting, standing, and walking, and he ordered his army, “Be ready to march.” 24. Why? It seems that there was a port town on the Ganges, a yojana and a half 25. The Licchavīs had a monopoly on the trade for half a league on each side of the city. 26. The goods were brought down from the mountains and sold there. Ajātasattu heard about this and made an agreement with the Licchavīs, “I will come today, I will come tomorrow.” But the Licchavīs, 27. who were united and harmonious, came earlier and took all the goods. Ajātasattu came later 28. and, finding out what had happened, left angrily. The Licchavīs did the same thing again the next year. Then, 29. having become very angry, he did this. 30. He thought, “War with a group is a serious matter. There is no such thing as a single useless blow. 31. But if you consult with a wise man before acting, you are not at fault. And there is no one wiser than the Teacher. 32. The Teacher lives in the nearby Dhura monastery. Let me send for him and ask him what I should do.” 33. “If there is any good in going there, the Teacher will remain silent. But if there is any evil in going there, he will say, ‘What is the use of the King’s going there?’” So he sent the brahmin Vassakara to the Buddha. 34. “If there is a good reason for going, the Teacher will remain silent. But if there is no good reason, he will say, ‘What is the use of the King’s going there?’” So he sent Vassakāra the brahmin. The brahmin went and reported the matter to the Blessed 35. “Then Vassakāra the brahmin went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he stood at one side and said: ‘Venerable sir, King Ajatasattu of Magadha, the son of the Videhi queen, pays homa 36. “Then the Blessed One addressed the Venerable Ananda: ‘Ananda, who is this King Ajatasattu, the son of the Videhi queen, that you should go to him? 37. “‘Venerable sir, King Ajatasattu of Magadha, the son of the Videhi queen, is powerful and mighty. He has conquered the Vajjis of Vesall and is oppressing them. He has conquered the Licchavis of Vesall and is oppressing them. He has conquered the Mall 38. Except by conciliation: 39. except by conciliation. Conciliation is the sending of elephants, horses, chariots, gold, silver, etc., with the words: “Let us be at peace. There is no need for quarrelling.”🔽For the meaning is: “Having made conciliation in this way, it is possible Paragraphs: $ 0 2 3 6 9 12 16 17 24 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. one should stand in the manner of the hero. 1. As long as it blazes like fire, 2. for that long the wise one should recite. 3. Then, by the blazing of the trident, 4. it will blaze upward. 5. By the power of the mantra, from the three eyes 6. light will emerge like the sun. 7. All the other vidyādharas 8. will make offerings to him and rejoice. 9. Endowed with all the powers, 10. he will become a wish-fulfilling form of Kāmadeva. 11. If the trident emits smoke, 12. his body will become invisible. 13. But if it becomes hot, 14. in the realm of the asuras and the gods, 15. in great battles and so forth, 16. he will strike fear and terror. 17. Thus, this supreme first accomplishment 18. has been explained. 19. Now, the excellent sword 20. is explained here as the supreme accomplishment. 21. Made of meteoric iron, 22. The sword 23. should be thirty-two finger breadths long. 24. Well-made and beneficial, 25. it should be made from elephant tusk. 26. Seated on the peak of a mountain, 27. one should make offerings and so forth as before. 28. Having performed the burnt offerings of incense, 29. one should recite while holding the sword in one’s hand. 30. Seized by the mantra-holder, 31. it will emit a blazing light. 32. Having seen that blazing light, 33. one will become a supreme vidyādhara. 34. If smoke arises from it, 35. then one will become invisible.🔽If it becomes hot, one will have great strength 36. and will be swift-footed. 37. One will live a full one hundred years. 38. There is no need to analyze this.🔽If one does not attain accomplishment 39. without relying on this, Paragraphs: $ 0 11 19 34 38 # 30. Therefore, when practitioners cultivate, 31. Be careful not to give rise to evil thoughts and harm others frequently. 32. The wise and enlightened ones understand this secret path. 33. One should not recite the mantra in a disorderly manner. 34. Only those who are gentle, patient, and kind are excluded. 35. Those who are forty years old or older can follow themselves and others. 36. If the wise or young people practice well and recite at the right time, they will not attain the path of liberation. 37. Following their own harm and harming others is a grave mistake. 38. The practitioner should often have compassion and benefit all sentient beings. 39. After leaving the hall, one can freely turn and read the Mahayana sutras. Paragraphs: $ 0 13 21 27 30 38 #
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Please segment these sentences into coherent paragraphs: 0. In the great-bliss lotus, which faces downward, 1. the syllable Ham also faces downward in its center, from which nectar drips. 2. The wheel and so on are established by the order of number, that is, by the order of the number of wheels. 3. Is it established by the order of number? 4. Or is it definitely by another order? 5. It is by the number that will be explained below. 6. Here, the characteristic of the moment of various aspects and so on should be understood from the third chapter of the second investigation. 7. The four noble truths are said to be 8. the knowledge of suffering and so on for the yogi who has the object of the noble truths. 9. That is said: 10. Suffering and so on. 11. Suffering should be fully known, 12. the origin should be abandoned, 13. cessation should be realized, and the path should be cultivated, is the meaning. 14. The reality of the self is just the mere awareness. 15. The reality of the deity is Hevajra and so forth. 16. The reality of the mantra is the letter A and so forth. 17. The reality of the wisdom is the unelaborate, unsurpassed wisdom. 18. The characteristics of the four joys are taught in the eighth and tenth chapters. 19. The assembly is the community of monks, which is explained in the fourth chapter of the second section: 20. The elder is in the emanation wheel. 21. He is an elder because he emanates. 22. The wheel of the doctrine of all existence 23. is the source of the doctrine and the doctrine-master. 24. The wheel of enjoyment is the wheel of many. 25. It is the perfect lineage of speech.🔽The wheel of great bliss is the head of the great assembly. 26. It is perfectly present in the great bliss wheel. 27. Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all 28. Thus, all are fourfold. 29. Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold.🔽Thus, all are fourfold. 30. The moon, sun, ālī, and kālī, beginning from the throat and ending at the navel, are the nāḍīs that face downward on the left side. That nāḍī is the moon and ālī, which is the movement of bodhicitta. 31. The nāḍī that faces upward above the navel and ends at the uvula on the right side is the sun and kālī, which is the movement of blood. 32. The left nāḍī is the path of entry. 33. The right nāḍī is the path of exit. 34. The two nostrils are the doors. 35. The sixteen movements are the movements in each half-period through those two nostrils. 36. There are sixteen movements in a day and night. 37. The sixty-four breaths are in a day and night. 38. Two ghaṭikās make one muhūrta. 39. Thirtytwo muhūrtas make one day and night. Paragraphs: $ 0 7 14 19 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The king of humans and humans is the one who rests in the meditative absorption of the precious tree. 1. At that moment, the jewels appeared to be sitting on the heads of the tathāgatas. 2. The hands of everyone were heavy and the jewels were coming out. 3. They concealed the jewels for the Blessed Buddha. 4. The third is the third. 5. The king of humans, the tree, thought to himself, This is the tree! 6. I invite the blessed thus-gone, worthy, perfectly awakened Buddha Śākyamuni and the Saṅgha of the Śrāvakas and the Bodhisattvas. 7. I asked the Blessed One, together with his retinue, to go to my place, and to offer incense to the king of mountains. 8. So, he said. 9. They will live in my place, and will benefit countless gods, nāgas, yakṣas, gandharvas, asuras, sky-flying spirits, humans, and humans. 10. They will also be happy to serve and enjoy the Blessed One. 11. Therefore, they will achieve long-term goals, benefits, and success, as well as happiness and the accomplishment of the bodhisattvas. 12. Then King Meru bowed his head to the Blessed Ones feet, joined his hands, and said to him, Blessed One, I am the one who has the power to do this. 13. Blessed One! 14. In order to increase my love and the roots of virtue of immeasurable beings, may I be granted the tathāgata, arhat, and perfect buddha, who will remain in my place for seven years, together with the śrāvaka and bodhisattva saṅgha, on the slopes of Mo 15. Blessed One! 16. We are. 17. I will honor and honor the tathāgatas and their retinues. 18. The Blessed One, out of his love for the king of humans, the tree, permitted the bodhisattvas and the disciples to stay for seven days on the slopes of Mount Meru. 19. Then King Meru, having heard that the Blessed One had given him something, was satisfied, delighted, and delighted. He and his entourage, together with their army, bowed their heads to the Blessed Ones feet and circumambulated him three times. 20. Then he went to the Blessed One, and with the sound of music and music he made offerings to him. From there he departed and went to the king of mountains, where he lived in the place where incense was poured. 21. Then the king of men and women, the king of trees, decorated his palace with all his ornaments for the service of the Blessed One, and spread out a courtyard that was five hundred leagues wide. 22. He was adorned with blue lotuses and gold banners from the Jambudvīpa River. 23. He adorned them with many precious stones. 24. In the courtyard there were a number of precious seats. 25. He told me about the hundreds of thousands of robes of the gods. 26. The Blessed Ones throne was twelve leagues high. 27. It is adorned with all kinds of precious substances. 28. He is surrounded by a jewel-like garment. 29. He was wearing a skull cup, a flag, and a banner. 30. The essence of the essence is the incense. 31. The guru is a man with a long head. 32. Many of the trees were bursting. 33. The gods were ready to throw flowers. 34. And beholding the four precious trees around the throne of the Lion, he assembled all the people and spoke these verses. 35. The flowers of the lotus tree are like the flowers of the lotus tree. 36. The hundred paths that lead to the Buddhahood are found. 37. The supreme being is like this. 38. I offer homage to the one who has saved me. 39. Avoid pride, arrogance, and arrogance. Paragraphs: $ 0 5 12 18 21 34 #
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Please segment these sentences into coherent paragraphs: 0. The extent of worldly mantras, etc., is known in the world. 1. The mantras and powerful mudras spoken by the gods, who are free and have merit, all bring results in this world. 2. Therefore, it is said that there is a slight difference in the measure, meaning that they are dharmas of arising and ceasing, without any firm abiding, and do not exist in the future. 3. As for the measure spoken of, the Buddha says that they are dharmas with a limited measure, and this is how it is explained. 4. However, it is not the same as the Dharma of homa practice spoken by the Tathāgata. 5. Because worldly people only seek to accord with the rewards of their original tutelary deities and so forth, the Buddha also created the Dharma of supramundane homa to counteract it, and thus there is the Dharma of mantra practice and homa. 6. However, if those worldly honored ones reach the ultimate within that Dharma, they only attain to be of the same kind as their original deity and cannot surpass it. 7. Those mantras and mudras are also like this. They only speak of mantras, hand mudras, original deities, and so forth according to the depth of merit planted by that deity and its capacity for power. 8. Following their power, one can only attain the fruit of that deity. 9. Moreover, one can only attain the worldly accomplishments of this world, and ultimately cannot attain the supramundane fruits. 10. But the cultivation of the Tathāgata's mantras, mudrās, and so forth is not like this. It is eternally inexhaustible and indestructible, this is the difference. 11. Like the puddles in a cow's hoofprint, even if water is allowed to remain, it will eventually dry up due to the limited power. 12. If one were to pour this water into the great ocean, then there would be no principle of exhaustion. 13. Why is this? 14. Because it becomes of one taste and unified with all the water, therefore it is inexhaustible. 15. The practitioner of the Tathāgata's mantras is also like this. From the time of attaining Buddhahood, the fruits of this spiritual accomplishment are received life after life and are ultimately inexhaustible. One will ultimately attain enlightenment 16. Why is this? 17. Because one becomes of one taste and unified with the great ocean of all Tathāgatas. 18. The worldly and supramundane mantras, from the beginning, are non-arising and non-action. All karmic births are severed, and one becomes a buddha by being free from the three faults of body, speech, and mind. 19. The supramundane mantras are originally non-arising, and the worldly honored ones, such as the solitary rhinoceros-like one, the assembly of śrāvakas and bodhisattvas, etc., I will now explain their number. 20. The mantras spoken by the gods and others are all dharmas with action, born from those honored ones. 21. The supramundane mantras transcend the three times, and arise from conditions. They can also be used, all of them. 22. The visible and invisible fruits are born from body, speech, and mind, but it is not like this. It is not created by the Tathāgata himself, nor was it created by the buddhas of the past. 23. The fruits spoken of in the world can last for all time, but the fruits of mantras spoken by the Perfectly Enlightened Ones surpass even the eons. Therefore, one should know that these mantras, mudras, etc. are from the dharmatā of the Tathāgata from 24. Question: 25. If it is said that there is no creation and no birth, then we now see that people diligently strive for the sake of siddhi and attain those fruits. 26. Since there is birth and there are fruits, then there is creation. Why is it not born? 27. Answer: 28. This reasoning is not correct. 29. The nature of mantras, mudras, and the reciter are the same as space, and the fruits that are born are also like this. 30. Due to the equal and conditional causes of mantras, mudras, and the deity, one is able to purify the three hindrances, and from this the inconceivable fruits are born. Therefore, the measure of these inconceivable fruits cannot be obtained. 31. Just as those mantras, mudras, and so forth are the same as space, one should know that this result is also the same as space. 32. Even the mantras of śrāvakas, pratyekabuddhas, and bodhisattvas, are also of that measure, all transcending the three times. 33. The three times refer to the past, future, and present. 34. Because they are apart from the three times, riding this result of siddhi is forever indestructible, ultimately accomplishing unsurpassed enlightenment. 35. As for the arising of the result through conditions, it means that because the various conditions such as mantras, mudras, and the deity are complete, one attains accomplishment. Therefore, this measure is precisely the true aspect of the middle way 36. There are two kinds of results: 37. One is the visible dharma, which is to attain accomplishment in the present world; 38. The second is the invisible dharma, because the future karmic retribution is forever inexhaustible. From life to life, one receives the result, progressing further and further until one attains Buddhahood. 39. However, it is neither bodily action, nor form, nor a mental factor, and it is neither existent nor lost, yet it does not perish. Paragraphs: $ 0 4 10 13 18 24 27 36 #
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Please segment these sentences into coherent paragraphs: 0. Some say: 1. There is no merit, power, or merit of instruction. 2. There is instruction, each praising its name. 3. If one does not praise its name, there is truly no doubt, and one teaches the Dharma according to the time. 4. Moreover, there is also no skillful means. Even if one points out, one does not instruct. 5. If there is skillful means, one instructs while walking. 6. Not observing skillful means, observing unskillful means, wanting to make them speak the Dharma and discriminate? 7. Observing according to the time, until they attain hope. 8. Moreover, the World-Honored One said: 9. Women bind men with eight things: singing, dancing, chatting, facial expressions, smoothness, coquettishness, and love. What are they? 10. Some say: 11. The sores on the body are the meaning of love. 12. They also say: 13. The sores on the body and the flatness of the body are love. 14. Some say: 15. The sores on the faculties and the meaning of the corresponding faculties are the meaning of love. 16. The Venerable says: 17. The characteristics of loving women are the meaning of love. 18. Moreover, the World-Honored One said: 19. Are you also the brahmin Pāyāsi? The Tathāgata has four ways of expounding the Dharma, which have immeasurable merits and immeasurable Dharma phrases, with immeasurable Dharma phrases and flavors explained in detail. 20. What is the meaning of this statement? 21. Some say: 22. This is unwholesome, this is called the second intention-stopping. 23. That again extinguishes the unwholesome, this is called the first intention-stopping. 24. This is called wholesome, this is called the third intention-stopping. 25. That again contemplates this, this is called the four intention-stopping. 26. That has immeasurable merits. 27. The immeasurable words are called Dharma phrases, the sequence of words is called Dharma phrase flavors. 28. Some say: 29. This is called unwholesome. 30. The suffering truth is to be eliminated, this is called the truth of accumulation. 31. The wholesome contemplation is the truth of cessation, this is called the truth of the path. 32. That has immeasurable merits, this is called Dharma phrases. 33. The name body is the flavor body. 34. Furthermore, the Tathāgata's teaching of the Dharma is exhaustive, and he should teach all dharmas by means of two methods: 35. The method of practicing the path to attain an equal body, and the method of attaining the exhaustion of the path to an equal body. 36. Those who are without inversion do not have patience and do not have goodness. 37. Those who have inversion have retrogression. 38. Within patience and goodness there are immeasurable merits, and the reason for saying this is: the words of the Dharma phrases, the flavor of the Dharma phrases, the cessation of the body, and the letters. 39. As the elder Upāli said: Paragraphs: $ 0 8 10 12 14 16 18 21 28 34 39 #
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