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Please segment these sentences into coherent paragraphs: 0. Now, who will come to ask for something excellent? 1. Then a brahman entered and said, I am the one who asks. 2. Padmavati looked and thought in her heart: 3. This brahman Gautama, what does he ask for? 4. The comedian said,🔽🔽“I’m not a comedian. 5. The jester said, Oh Goddess, this is a brahmin. 6. Everywhere we are not allowed to go by the brahmins, but here🔽we have arrived. 7. Or, let the Goddess stay and look in the dense forest; I will go near. 8. The brahmin looked carefully and said, This is the very one who is the god Śikhī. 9. By the excellence of being alone, 10. he has pervaded the three worlds.🔽Like the lotus of the good one 11. at the time of the formation of the eon. 12. Having said that, he said, Oh King, may you be well. 13. The king said, Welcome! Please sit here. 14. His right eye twitched and he thought,🔽How is it that the right eye 15. is moving and is especially clear? 16. The king said, You are a great man, a great brahmin, worthy of praise. 17. It is certain that you are a beggar who is clear about what you want. 18. The great brahmin said, What do you want? 19. The brahmin said, I am a great beggar. 20. The king said, Enough of your embarrassment. 21. Just as you are mine, so all of this is yours. 22. The brahmin said, I am a great beggar.🔽 The king said, What do you want? 23. The brahmin said, I want the crown jewel on your head. 24. The king said, I give it to you.🔽 The king said, I give it to you.🔽 The king said, I give it to you.🔽 The king said, I give it to you.🔽 The king said, I give it to you.🔽 The king said, I give it to you.🔽 The king said, I give it to you.🔽 The king sa 25. How could you, who are the object of my worship, throw me away? 26. This is the benefactor, I am the beggar here. 27. Why do you act in a way that is contrary to friendship?🔽This is the supreme mount for my omniscience, 28. which is the cause for the transcendence of the world.🔽Moreover, the wish-fulfilling jewel and the beggar are both noble, 29. since they are the source of the qualities of abundance. 30. The wish-fulfilling jewel gives only wealth, 31. but the beggar is the source of all good qualities.🔽“O Brahmin, take this crest jewel as you wish.” 32. The Brahmin said:🔽“Who can move the crest jewel of the gods, 33. which is like the peak of Mount Meru?” 34. The king said: 35. “Hit it with a stone and pull it out. Look!” 36. “Like the pith of the plantain tree, 37. And the degeneration of the selflessness of phenomena.🔽 38. This body, which is devoid of self, is subject to destruction.🔽 For the sake of others, I will give it to the world, 39. so that the world may attain the unborn state.🔽 The king said, I will protect you, I will protect you! Paragraphs: $ 0 4 8 13 18 25 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Seen in the catalogs of Nie Daozhen and Baochang. The Sutra on Moving Mountains in one fascicle, the old record says: 1. The Sutra of the Strongman Moving the Mountain, the Sutra of the Strict and Pure Samadhi in one fascicle, also called the Sutra of the Sequence of the World, the Sutra of Wisdom and Light in one fascicle, the Sutra of Mahakasyapa's Past Life in one f 2. It is also simply called the Sutra of the Prediction of Avalokitesvara. 3. Seen in the catalog of Nie Daozhen, the Sutra of the Merits of the Buddhas of the Ten Directions in one fascicle, the Sutra of Maudgalyayana Ascending to the Pure Abode Heaven in one fascicle, originally without the character heaven. 4. Extracted from the Sutra of the Collection of the Buddha's Past Activities, the Sutra of the Youthful Leader in one fascicle, seen in the catalog of Nie Daozhen, the Sutra of the Buddhas of the Ten Directions in one fascicle, the Sutra of the Three L 5. Dao An says: 6. In recent times, people combined the Sutra of Great Practice, the Sutra of the Elder Jin's Son in one fascicle, the Sutra of the Benefactor in one fascicle. 7. The Sutra of the Immovable Four Practices in one fascicle, the Sutra of the Extinction of the Lesser Dharma in one fascicle. 8. The Sutra of the Four Wives' Parable in one fascicle, the Sutra of Luyi Gan in one fascicle. 9. The Sutra of King Bimbisara in one fascicle, the Sutra of Danruo in one fascicle. 10. Dragon-giver Sutra in one fascicle, Horse King Sutra in one fascicle 11. Deer Mother Sutra in one fascicle, Giving to the Poor and Solitary Sutra in one fascicle, also called the Giving to the Poor and Solitary Clan Sutra, Dragon King Brothers' Gift to King Datashi Sutra in one fascicle, Encouraging King Sutra in one fasc 12. One Hundred Buddhas' Names Sutra in one fascicle, First Translation of Sutra on Cultivating Various Merits in one fascicle 13. Sutra on the Fruits and Attainments of Śramaṇas in one fascicle, Body Contemplation Sutra in one fascicle 14. Medicine King Sutra in one fascicle, Dharma Contemplation Sutra in one fascicle 15. Mind Sutra in one fascicle 16. Subduing Dragons Sutra in one fascicle, Responding to the Dharma Sutra in one fascicle 17. Wrong Views Sutra in one fascicle, Why Suffering Sutra in one fascicle🔽Sutra on Receiving the Summer Retreat in one fascicle, Sutra on Poverty in one fascicle 18. Consecration Sutra in one fascicle, also called the Sutra on the Four Groups Consecrating Incense after the Parinirvāṇa, Secret Fulfillment Sutra in one fascicle, Sutra on Birth 19. Repentance Sutra in one fascicle, also called the Sutra on Śāriputra Repenting of Offenses and Crimes in one fascicle🔽Dharma Society Sutra in one fascicle, Worldly Commentaries Questioning Miscellaneous Praises Sutra in one fascicle 20. Urnāla Sutra in one fascicle, Distinguishing Sutra in one fascicle 21. The Sutra on the Tummy-Maker, 1 fascicle, extracted from the Sutra on Birth The Sutra on Suffering, 1 fascicle 22. The Sutra on Leisurely Abiding, 1 fascicle, extracted from the Sutra on Birth The Sutra on Four Kinds of People, 1 fascicle 23. The Sutra on the Seven Treasures, 1 fascicle The Sutra on the Four Unprecedented Events, 1 fascicle, also called the Sutra on the Four Unprecedented Events The Sutra on the Eight Yangs, 1 fascicle The Sutra on the Causes of the Thirty-two Marks, 1 fa 24. Seen in the catalog of Dao'an The Sutra on the Four Kinds of Divine Powers, 1 fascicle The Sutra on the Buddha's Confession, 1 fascicle The Sutra on the Three Turnings of the Bright Moon, 1 fascicle The Sutra on Understanding Impermanence, 1 fascicle 25. The second translation. 26. Slightly different from the one translated during the Wu era by Zhi Qian.🔽Also called the Sutra on Asadha. 27. Also called the Sutra on King Ajatashatru's Daughter. 28. Also called the Sutra on Bodhisattva Asadha. 29. Seeing the records of Nie Daozhen and Zhi Mindu, a sutra in one fascicle from the person's place of origin, also called the Sutra of the Confused One from the Place of Origin in one fascicle, the Goose King Sutra in one fascicle, the Tenfold Treasury 30. Seen in the old records, the City Parable Sutra in one fascicle, the Admonishing Kings Sutra in one fascicle, the Bodhisattva Precepts Sutra in one fascicle, also called the Sage-Headed Bodhisattva Precepts Sutra. 31. The above 161 works. 32. 335 fascicles. 33. All of these are from the old records and the Tripiṭaka Records. The Multi-Hearings Sutra in one fascicle and the following 48 works in 48 fascicles. 34. All of these are from the Wu lu, Bie lu, and Jin shi bie lu. Maitreya Bodhisattva as a Woman's Body Sutra, 1 fascicle, one version does not have the word bodhisattva. Sutra on Leaving Sleep, 1 fascicle, one version has the word sleep. Sutra on Mañjuś 35. All of these are listed in the Wu lu, Bie lu, and Jin shi bie lu. Maitreya Bodhisattva as a Woman's Body Sutra in one fascicle, one version does not have the word bodhisattva. Sutra on Escaping Sleep in one fascicle, one version has the word sleep. S 36. It is the same as the one translated by Zhi Qian of the Wu Dynasty. Four fascicles are produced. 37. Sutra of the Jewel Maiden. Sutra of the Seven Maidens in one fascicle, the second translation. 38. The same as that translated by Zhi Qian of the Wu era. Woman's Desire and Delusion Sutra, 1 fascicle, from the Sutra of Shining Radiance All the Pishachī Devas Approaching the Buddha and Reciting Gāthās Sutra, 1 fascicle, from the Saṃyuktâgama Brahmā 39. Catalog of Various Sutras, 1 fascicle, a total of 210 works. Paragraphs: $ 0 3 5 11 17 21 24 29 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The vajra mind is the wisdom of emptiness. 1. This is the cause of the essence of the wisdom of emptiness. 2. The essence of the vajra is blood. 3. Thus, it is explained that the mantra and so forth are the result of the mantra. 4. The great happiness is the accomplishment. 5. This is the great ocean of the accomplishment of the one who has written this mantra and has been the first to penetrate it. This is the accomplishment of the one who has been established by wisdom and skill. 6. The first stage is the direct union of the two. 7. When the Great Red Stone is added to the powder, sandalwood, and so forth, 8. At the time of placing the assembly mandala, the rasanī is called the All-Exciting One. 9. Just as the drink of peace is drunk, so it is that the practice of peace is experienced three times. 10. The essence of all buddhas. 11. The name the bliss of the vajra is derived from the bliss of the vajra mind. 12. This is the first of the three lines. 13. The vajra-minded ones life, etc. , is the accomplishment of the four goddesses. 14. The assembly is the mandala. 15. The practice of the three kinds of mind is the practice of the three kinds of mind. 16. Those who have entered the assembly. 17. The mandala of the assembly is examined. 18. The Buddha said, Aha! 19. This is to show that. 20. Then he said, I have washed. 21. The name of the place is Rising. 22. The great yogi is the one who is free from the extreme of emptiness. 23. And then he sang this song: 24. Who is this? 25. The one who is wearing a garment is the one who is wearing a garment. 26. This is because the clothes are worn out. 27. The object of my motivation is to meditate on the origin of all my deities. 28. He will say this. 29. He sat on his seat with a bell and a vajra. 30. At your heart, write the letter Hum on the moon disk. 31. In emptiness, it is called yoga. 32. I look like space. 33. The moon is like a mandala. 34. The Vajrasattvas pride led him to become Vajrasattva and he was called Mahayasamayasattvaham. 35. The seal of my commitment is not Samayoha. 36. This is the way to do it. 37. The same is said to be the samaya astavāḥ aditishtamā. 38. The essence of this is to be blessed by the essence of the meaning. 39. This is the same as the one that is the cause of the self, which is the great seal of the vajra hero, who is the first to sing and dance, and so forth. Paragraphs: $ 0 6 10 18 22 27 34 38 #
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Please segment these sentences into coherent paragraphs: 0. the mind follows the near and far going of the breath. 1. Stopping means 2. observing the breath wind first abiding in the mouth and nose, 3. next abiding in the throat, 4. next abiding in the heart and chest, next abiding in the navel wheel, 5. gradually extending to finally abiding in the toes. 6. The mind abides in observation following where the breath stops. 7. Some say, 8. stopping means 9. the mind abides observing the breath pervading the body like a thread in a pearl. 10. Contemplation means 11. observing this breath wind, if it reaches the mouth and nose, carefully observing it, 12. if it reaches the throat, also carefully observing it, 13. like this, gradually extending to the toes, also carefully observing it. 14. After observing the breath wind, 15. one further thinks like this,🔽in this mass of wind there are the four great elements, 16. these four great elements give rise to the derivative form. 17. This derivative form is the place of support for mind and mental factors. 18. In this way, practitioners. 19. Contemplating the breath as foremost, can gradually contemplate the five appropriated aggregates. 20. Transformation means transforming this contemplation of inhalation and exhalation into the application of mindfulness to the body. 21. Gradually up to giving rise to the application of mindfulness to dharmas. 22. Purity refers to the stage from heat up to the stage of no more learning. 23. Some say. 24. The four kinds of aids to penetration are also included in transformation. 25. Purity refers to the stage from the acceptance of the knowledge of the factors of the path of seeing up to the stage of no more learning. 26. Some say. 27. The stage from the four applications of mindfulness up to the vajra-like concentration are all included in transformation. 28. Because there are afflictions, it is not yet called pure. 29. Only after the knowledge of elimination arises is it called pure. 30. Next, in this [practice], one repeatedly performs two things. 31. One is able to count the inhalation and exhalation of the breath. 32. The second is able to abandon indulgence. 33. Based on investigation, one performs two things. 34. One is able to follow the inhalation and exhalation of the breath. 35. The second is able to abandon liberation. 36. Based on stopping, one performs two things. 37. The first is able to stop and rest. 38. The second is able to abide in concentration. 39. Contemplation performs two things. Paragraphs: $ 0 7 10 20 23 26 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Please sit down. 1. ’ The girl: ‘The prince Siddhārtha, my lord, has come. 2. ’ The charioteer: ‘I will see the girl. 3. ’ The charioteer: ‘Is the prince Siddhārtha well, the prince Siddhārtha of all the kings of the Siddhas? 4. The Jewel of the Guru is good. 5. Father, I have come to you. 6. What do you say to me, O King of Siddhas? 7. First, let us hear what Father says. 8. The Jewel of the Guru, said the father joyfully, 9. I give you my daughter Mālatī, who is like the life of all the kings of the Siddhas. Take her. 10. The servant laughed, My lord, do not be angry now. Do not satisfy the girl, O leader. 11. If, in lonely places, I fall into narrow ravines, 12. what shall I say? 13. I know that you will not delight in anything other than that mind. 14. Still, let her say something, and then we will leave. 15. The leader said, Oh, people, who does not know that? 16. The leader said, Who does not desire such praiseworthy association with someone like you? 17. But I am unable to make the mind that has entered elsewhere enter elsewhere. 18. Therefore, I am not eager to accept this. 19. The leader said, You are dancing in confusion. 20. The girl said, My lord, teach! Teach! 21. Vidūṣaka said, This one is certainly under the control of another. 22. What is the use of these words?🔽 🔽What is the use of this? 23. and go to that very person, the Guru, and seek the goal. 24. Maitreya: 25. This is well said by you, that it is to be realized by oneself. 26. This is not beyond the teaching of the Gurus. 27. And the Gurus of this one 28. dwell in this very neighborhood of the hermitage of Gauri. 29. Therefore, go for the time being 30. and have his parents, the king and queen, summoned.🔽Maitreya: 31. The one who is so clearly speaking in this way, 32. we know him to be the very many.🔽Maitreya: 33. How can he be so contemptuous and mean?🔽Maitreya: 34. Maitreya has gone. 35. The maid, with tears, I understand. 36. I am defiled by the mud of misfortune, 37. and yet 38. what is the use of this body of mine, which is a source of suffering? 39. Therefore, I will do this: Paragraphs: $ 0 5 10 15 20 24 30 34 36 #
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Please segment these sentences into coherent paragraphs: 0. and suddenly all flavors were complete. 1. But what about the one phrase about the persimmon? 2. He said: 3. The cockscomb blooms, enchanting the early autumn. 4. Who can dye the purple thread? 5. Sometimes the wind moves and they lean on each other frequently, 6. Seeming to fight on the steps without stopping. 7. Ascending the hall, 8. Yesterday this mountain monk entered the city and saw a fence of puppets, 9. So I couldn't help but go up close to watch. 10. Some were seen to be dignified and extraordinary, 11. Some were seen to be ugly and unbearable. 12. Moving around, walking and sitting, blue, yellow, red and white, I saw them all one by one. 13. When I looked closely, it turned out there were people inside the blue cloth curtain. 14. This mountain monk couldn't help but laugh. 15. So I asked the general, What is your surname? 16. He said, Old monk, just watch, why ask my surname? 17. The great assembly, this mountain monk was asked by him, 18. So I was left speechless and had no words to express. 19. Is there anyone who can speak for this mountain monk? 20. Yesterday, where did I lose ground? 21. Today, here I pull out the roots. 22. Ascending the hall, 23. Speaking of Buddha, speaking of Dharma, raising the whisk, raising the fly whisk, white clouds ten thousand miles away. 24. Deshan's approach is to hit as soon as one enters the door. 25. Linji's approach is to shout as soon as one enters the door. 26. Ten thousand miles of white clouds. 27. Then, neither this nor that is acceptable, neither this nor that and this and that together are also not acceptable. 28. Also ten thousand miles of white clouds. 29. Suddenly there is a person who comes out and says, 30. Elder, what you say is also ten thousand miles of white clouds. 31. This kind of talk is called a short person watching a play, following others up and down. 32. After thirty years, it will be a great laugh. 33. But what are you laughing at? 34. Laughing at ten thousand miles of white clouds. 35. He addressed the assembly, saying: 36. The patriarch said: 37. I originally came to this land 38. To transmit the Dharma and save deluded beings. 39. One flower opens into five petals, Paragraphs: $ 2 8 22 35 36 #
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Please segment these sentences into coherent paragraphs: 0. This is called the middle way of phenomena. 1. The middle way of phenomena is like this. 2. It cannot be taught as “like this.” 3. The middle way is not a label, 4. nor is it something to be labeled. 5. It is without characteristics, 6. without abiding, 7. without grasping, 8. without foundation,🔽peaceful, 9. very peaceful,🔽and completely peaceful. 10. Son of noble family, it is like this. 11. the place from which an arrow is shot and the place where it lands are both extremes.🔽The space that the arrow passes through and the space that it lands in are the middle way. 12. It is not a designation, nor is it something to be designated. 13. It cannot be seen or touched. 14. Son of noble family, 15. the place where consciousness arises due to an object and the place where individual awareness abides are both extremes. 16. The middle way cannot be taught as something between those two. 17. Son of noble family, 18. the middle way is merely a designation. 19. It is not ultimate. 20. What is ultimate is inexpressible. 21. There is nothing small about it, 22. and there is nothing large about it. 23. What is neither small nor large is the middle way. 24. Son of noble family, 25. Moreover, the self and the non-self are both extremes. 26. The purity of the self and the non-self is the middle way. 27. The life-force and the person are both extremes. 28. The purity of the life-force and the person is the middle way. 29. The sign and the signless are both extremes. 30. The non-conceptualization of the signless is the middle way. 31. The observation and the non-observation are both extremes. 32. The non-existence of conceptualization and destruction is the middle way. 33. The false and the true are both extremes. 34. The inexpressible is the middle way. 35. This shore and the other shore are both extremes. 36. The cessation of the perishing of the perishable is the middle way. 37. “The conditioned and the unconditioned” are two extremes. 38. The absence of activity is the middle way. 39. “Saṃsāra and nirvāṇa” are two extremes. Paragraphs: $ 0 10 14 18 24 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Shame and conscience clarify the cessation of evil, and the deep mind of faith and joy can cultivate goodness. 1. Abiding in goodness, it is like a garland on the head. 2. Rich in the seven treasures. 3. Faith, precepts, hearing, giving, wisdom, shame, and conscience are the seven. 4. Because of believing in goodness, one upholds the precepts. Upholding the precepts then stops evil. Having stopped evil, one should then progress in cultivating various good deeds. This must be done through much hearing. Because of hearing the Dharma 5. Therefore, the five matters are in sequence. 6. The five matters are the true treasures. Shame and conscience are the guardians of wealth. For the master of wealth, they are also wealth. 7. Worldly people consider jade and silk to be abundant, but bodhisattvas consider the seven treasures to be wealth. 8. Teaching and nourishing like the growth of interest, practicing as taught, dedicating for great benefit. 9. Practicing oneself with the seven riches as the basis, teaching and transforming sentient beings is then the increase of wealth, called interest. 10. Moreover, causing these sentient beings to practice as taught, and then turning this multitude of wholesome [actions] towards the Buddha Way, is called great profit. 11. If [directed] towards the three realms of existence and the two vehicles, the profit obtained is then small. 12. The four dhyanas are the bed and seat. 13. The four dhyanas of samādhi and prajñā are balanced. The three sages attain the Way, enter nirvana, manifest spiritual powers, etc., and externally rely on them all, thus they are the bed and seat. 14. Moreover, a bed has three meanings: 15. First, it is free from poisonous bites, second, it is free from dust and dirt, and third, it is free from cold and dampness. 16. The four dhyanas are also like this. They are free from the poison of anger, the dust of greed and desire, and the cold of sleepiness. Being free from these three afflictions is then peaceful and blissful. 17. Born from pure livelihood. 18. Pure livelihood is precisely upholding the precepts. 19. Because one attains dhyana through upholding the precepts, it is called born. 20. Much learning increases wisdom, which becomes the sound of self-enlightenment. 21. Previously, beds were mentioned, referring to reclining beds for resting. 22. When resting, one should awaken to the Dharma, so the sound of pleasure is explained next. 23. When noble people in foreign countries want to get up from bed, music is played to awaken them. 24. When bodhisattvas are at peace in the four concentrations, they are awakened from their meditative rest by the Dharma of much learning. 25. The food of the Dharma of nectar. 26. The gods put various medicines in the ocean and grind them with Mount Sumeru to form nectar. Eating it leads to immortality and is called the elixir of immortality. 27. In the Buddha's teachings, nirvana's nectar causes birth and death to end forever. This is the true elixir of immortality. 28. It is also said: 29. In the beginning of the eon, the sweet dew of the earth's essence is eaten to prolong life. 30. In the Buddha's teachings, the sweet dew of true suchness nourishes the wisdom-life. This is the true food of sweet dew. 31. The taste of liberation is the drink. 32. There are four kinds of tastes: 33. First, the taste of detachment, referring to leaving the five desires as a renunciant; 34. Second, the taste of meditation, leaving the afflictions of distraction; 35. Third, the taste of wisdom, leaving conceptual thoughts; 36. Fourth, the taste of nirvana, leaving birth and death. 37. Now the taste of liberation encompasses all four. 38. Moreover, it transforms into the bondage of the root, with a mind of insatiable desire. If one thirsts for water, great suffering arises. 39. Kang Senghui says, The nature of desire is like a starving man's dream of food, with no satiation. Paragraphs: $ 0 3 8 12 17 20 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. If you are harming the land of the Tathāgata with your own strength, 1. If you let the tree live, you will say, I have not seen the harm. 2. The Sage said, I have not seen the harm caused by the Saṃgha in the land of the Middle Way. 3. And because there is no other thing that is not a good thing. 4. The samadhis examined by the sūtras are not samadhis, but are the samadhis's own relatives. 5. Since it does not exist, it is like a mirage. 6. It is not, because it is free from conceptual concepts and is not mistaken. 7. The next is the inference of the three realms. 8. The reason for this is that the mind is not mistaken in its knowledge of the things to be inferred from the signs. 9. The three manifestations of the sūtras are the three manifestations of the sūtras. 10. The belief that the mind is the same is the same as the belief that the former and the latter are the same. 11. The past is not perceived directly. 12. The Buddha taught the harmful, the unfailing, and the unfailing. 13. Because it is, fire and smoke are not suitable for the body. 14. Or, if smoke appears, it is the same as the smoke itself. 15. There is no doubt that the root text itself is not established by the words I will turn away. 16. It is not a hindrance, because if the owner of the property is harmed, the owner of the property will be harmed. 17. If the appearance of a mahāmudrā is separated from it, then what is the meaning of this? 18. And because of that, even the uncertainty is in conflict. 19. If you are doubtful about whether you are on the wrong side of the law or whether you are on the wrong side of the law, 20. For example, if you say that all phenomena are not phenomena because they are not real, then you say that all phenomena are not. 21. When you grasp the object of conceptual perception, 22. It is not something that has not arisen, and it has no beginning. 23. The meaning of the meaning is to be grasped or grasped by the meaning that is hidden by the signs of the absence of connection. 24. It is not a system, because it is not a system. 25. If it is possible to harm the reasoning that possesses the essence of reality, then all things are not. 26. Do not turn away from the opposite direction, for you will not be able to breathe out. 27. It is only a long time since the Buddha has abandoned the practice. 28. The statement that the mahāmudrā is not mahāmudrā is true. 29. They are not even relative. 30. Thus, the ultimate truth of the buddhas is that the mind is not the ultimate truth. 31. How to establish the truth is a simple and reasonable way of thinking. 32. In Buddhist contexts, the truths that are refuted are ascertained. 33. The word is true, and all things are non-entities. 34. What is the method of eliminating this disintegration? 35. The first is the division of the victors into the generators. 36. The Blessed One also said, Son of a good family, what is the meaning of this teaching? 37. The ultimate truth is the object of our physical, verbal, and mental actions. 38. It is not the ultimate truth, but it is the relative truth. 39. The absence of a thing that is the nature of all thingsan investigation is a refutation. Paragraphs: $ 0 4 7 12 16 21 28 35 #
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Please segment these sentences into coherent paragraphs: 0. This concludes the second chapter, the second part of the explanatory tantra of the glorious “Emergence from the Secret Abode,” called “The Explanation of the Unsurpassed Torma Offering.” 1. Now, in order to explain the connection to the activities of the painted image and the book, 2. it is said, “The secret lotus, which is blissful,” and so forth. 3. “The cloth of the friend” is the cloth of the one with an open mind. 4. “The cloth of the hero” is the cloth of one killed in battle. 5. “The cloth of the woman flower” is the cloth of one who has had a spontaneous flower. 6. “The great blood” is the smearing with human blood. 7. The sa is the flower of the woman. 8. The ka is the mixing of the bodhicitta. 9. The word etc. includes feces and urine. 10. The unwashed mouth is the very lack of constant purity. 11. The rest is easy to understand. 12. Here it is said: 13. The painting is the self-consecration. 14. The painting is the six-branched yoga. 15. That engagement is the Bhagavān. 16. The colors are painted by one's own appearance. 17. There, the painter 18. is the mind itself, the aspect of the object of knowledge. 19. The Bhagavān is the nature of gnosis, 20. because he sees the characteristic of the object of knowledge. 21. That itself is said to be the book, 22. because it stops the twelve fingers. 23. The life-force is named the book, 24. because it causes the realization of the gnosis body. 25. The third chapter of the ninth part of the king of tantras, the Drop of the Union, the commentary on the ascertainment of the painted image, and so on, called the Light Rays of the True View, is the third summary. 26. Now, in order to demonstrate the various mantra syllables of the play of the bliss of the external union of method and wisdom, 27. [the Bhagavān] declares the union, and so on. 28. At the end of the three summaries of the chapter on the painted image, the book, and so on, the explanation should be stated again. 29. Moreover, the union is the gathering of the two organs, and at that time, in order to prevent the loss of the characteristics, 30. The mantra is also to be grasped by the sound “arara” and so forth. 31. The rest is to be understood from the guru’s instruction. 32. Again, the same mantra is the striking of the ḍamaru, the characteristics of which are stated: 33. Therein, etc. 34. Here, “characteristics” is that which is accomplished by the characteristics of the ḍamaru as it is being explained, and all ḍākinīs are summoned by that. 35. “Likewise, the vajra” is the root of a dry śirīṣa. 36. “Born in Malaya” is red sandalwood. 37. “Five” is to be made with five red sandalwoods. 38. “Otherwise” is to make a ḍamaru from a skull. “Striking” is endowed with the striking of the ḍamaru.🔽The rest is easy to understand. 39. In the same way, in order to perform the external union, [the Bhagavān] declares, “the union of the two organs,” etc. Paragraphs: $ 0 1 12 25 26 32 39 #
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Please segment these sentences into coherent paragraphs: 0. This is the first step in the process of purification. 1. Then recite the oṃ āṃ mantra, the bhagavat, the tathāgata, and the hūṃ, seven times to the yakṣas. 2. Then, holding the first and second eggs, turn the egg around and turn the egg around. 3. Then the king said, The wheat must be burned. 4. Again, three times. 5. In the same way, you should make three water pourings around the valley of the sun and around the valley of the sun. 6. Then he threw the lamp away and, holding the white bowl in the hand of the first, he turned it around and placed it on his left side. 7. The first is the circumambulation of the ground. 8. Place it on the side. 9. Again, three times. 10. Likewise, fools will bite the heavy sprouts that are heavy. 11. The same is true of the children of the hungry. 12. The same applies to the cloth. 13. Then wash your hands and touch your disciples. 14. The ritual of the stages of the ritual is to ask the heart, place a garland of flowers on the head, and place a fire-spinning stupa in front of the altar. Then recite the syllable hūṃ seven times, and offer incense with butter. 15. After that, the five nectar-like elements in the copper vessel are praised by the nectar-like winds. 16. He was asked to wash himself with the water. 17. Just as you look at them, 18. The pure water of the gods. 19. The Tathagata was baptized. 20. I will wash them. 21. Then, with the light rays of the seed at the heart, the tathāgatas and the goddesses of awareness who reside in the ten directions are invited and made offerings to them, so that they can empower the disciples. 22. The Vajra Lord said, I have come to the Buddha. 23. The power is for the protection of beings. 24. How do you give them a source of good qualities? 25. I will give you this. 26. After making this supplication, the tathāgatas, having been invited by the desire of those who have entered wisdom and equipoise, enter the inner state through the power of the manifestation, and proceed on the path of vajra. 27. After entering the lotus, he instantly entered the empty lotus, and after that, he gave the empowerment to the inseparable wisdom and wisdom beings, the form of a human being born from a human skull and a vajra, and then he again took the lotus body, 28. When the disciples were empowered by the wisdom of the wisdom of the wisdom of the eye, such as the one who is in the sky, with a rain of rain, with banners, banners, banners, sounds of music, songs, garlands, flowers, and so forth, and with branches 29. What happiness is there in the hearts of all sentient beings? 30. The supreme wisdom of all beings, the lord of all families, is the great bliss that gives rise to all sentient beings. 31. May this blessing bring you the supreme empowerment, the supreme empowerment, the supreme empowerment, the supreme empowerment, like a golden mountain. 32. The protector of the three worlds has been relinquished. 33. The Buddha is like a lotus petal, and the Buddha is like a lotus petal. 34. May this blessing pacify you today, the supreme one that is taught to you. 35. He was renowned throughout the world and was venerated by gods and humans. 36. The supreme Dharma is pacifying the nine noble ones. 37. May this bliss pacify you today, holy monk, Dharma holder, fortunate one, hearer, and protector of gods, humans, and gods. 38. The supreme among the assemblies is the basis of shame and glory. 39. I offered them to you with the song of auspiciousness, May that blessing pacify you today. I took them and drank a little water from the pots of the Victorious One and others, and put it into a bowl. Paragraphs: $ 0 7 13 21 26 29 32 39 #
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Please segment these sentences into coherent paragraphs: 0. When the vajra mind arises, the matured consciousness ceases. 1. Bodhi is at the time of the path of liberation in the future. 2. Attainment and maturity have no separate substance. 3. At that time, the matured consciousness is already abandoned. 4. Bodhi is about to mature. 5. Therefore it is called about to be attained. 6. The time of the arising of the seeds and actual dharmas is the same as before. 7. The first teacher is called attainment because it is attained for the first time. 8. After attainment, it is accomplished. 9. The vajra mind arises together with the matured consciousness. 10. The path of liberation is in the future. 11. Each is about to be attained. 12. At that time, the matured consciousness is abandoned. 13. Although the matured consciousness is in the present, 14. it is called correct abandonment. 15. Like the supreme worldly dharmas abandoning the nature of ordinary beings, etc. 16. The distinction between attainment and accomplishment is explained in terms of meaning. 17. In reality, there is no separate substance. These are all disciples of Dharmapāla. 18. There are two different explanations regarding the arising of seeds in the present. Question: Why is the order of the names and distinctions of consciousnesses explained differently before?🔽Now the order is different from before. 19. Answer: That is based on the width and narrowness, first wide and then narrow. 20. This is based on seeking the nature and characteristics of the stages of elimination. 21. Therefore it is different from before. Those of the two vehicles abandon it when they enter nirvāṇa without remainder. 22. If it is a bodhisattva, they abandon it at the vajra-mind stage. 23. Non-functioning is called abandonment. 24. It does not mean the meaning of severing bonds. 25. The treatise says: 26. Because the essence of the stainless consciousness is inexhaustible. 27. The commentary says: 28. Because Mahāyāna people do not enter quiescence. 29. Like the stage with remainder in the section on ascertainment. 30. Question: What is the difference between the Buddha and śrāvakas in nirvāṇa without remainder? 31. Their words do not distinguish. 32. They answer that the exhaustion of the basis of suffering is the truth. 33. It is not the same answer as entering quiescence. 34. The abandonment of the ālaya consciousness has already been explained above, so it does not need to be explained again. 35. The treatise says: 36. Because the mind and so forth are common, they should be explained according to the meaning. 37. It is said: 38. It is said that this mind and so forth, following the store of defilement and love, 39. following which vehicle it may be, Paragraphs: $ 0 9 18 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. not embraced by the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, 1. and not embraced by up to the knowledge of all aspects, 2. they will fall to the śrāvaka level or the pratyekabuddha level. 3. They will not emerge to the knowledge of all aspects. 4. “Subhūti, how are sons of a good family or daughters of a good family in the Bodhisattva Vehicle unskilled in means? 5. Subhūti, here sons of a good family or daughters of a good family in the Bodhisattva Vehicle, unskilled in means, first of all give gifts🔽and 6. “They practice discipline without skill in means.🔽They cultivate patience without skill in means.🔽They practice diligence without skill in means. 7. They practice concentration without skill in means. 8. They cultivate wisdom without skill in means. 9. They think, 10. ‘I am practicing generosity.🔽I am giving to this person. 11. I am practicing this generosity. 12. I am practicing discipline.🔽I am cultivating patience. 13. I am practicing diligence. 14. I am practicing concentration. 15. I am cultivating wisdom. 16. I am practicing this wisdom.’🔽They are conceited about their generosity.🔽They are conceited about generosity. 17. They think, ‘I am generous.’ 18. and so they become conceited.🔽They become conceited about morality, 19. they become conceited because of morality, 20. they become conceited thinking, ‘I am moral,’ 21. and so they become conceited.🔽They become conceited about patience, 22. they become conceited because of patience, 23. they become conceited thinking, ‘I am patient,’ 24. and so they become conceited.🔽They become conceited about perseverance,🔽they become conceited because of perseverance, 25. they become conceited thinking, ‘I am persevering,’ 26. and so they become conceited.🔽They become conceited about concentration, 27. they become conceited because of concentration, 28. they become conceited thinking, ‘I am concentrated,’ 29. and so they become conceited.🔽They become conceited about wisdom,🔽they become conceited because of wisdom, 30. they become conceited thinking, ‘I am wise,’ 31. and they imagine that. 32. Why is that? 33. Because the perfection of generosity is free of conceptualization, just as it is conceptualized. 34. Why is that? 35. It is because 36. the perfection of generosity🔽is the perfection of the end. 37. In the same way, it is because 38. the perfection of wisdom 39. is the perfection of the end. Paragraphs: $ 0 4 9 32 37 #
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Please segment these sentences into coherent paragraphs: 0. At that time the World-Honored One praised the girl Candrottarā, saying: 1. Excellent, excellent! 2. Candrottarā! 3. You are now able to speak with such unobstructed eloquence. 4. At that time, the transformed image of the Tathāgata in the right hand of the girl Candrottarā rose from the flower, went to where the World-Honored One was, circled the World-Honored One three times, and entered through his navel. By the Buddha's sp 5. At that time, the World-Honored One emitted a lotus flower from each pore, the color of true gold, with silver leaves and a lotus platform made of the treasure of the store of merits. 6. In the interior of those flowers, a Buddha naturally appeared, sitting cross-legged. 7. The transformed images of those Tathagatas, adorned with various marks, pervaded the buddha-lands in the ten directions, naturally manifesting to expound the Dharma for them. 8. The Dharma phrases spoken in those buddha-lands were heard again in this Tathagata's realm through the Buddha's spiritual power. 9. At that time, seeing such wonderful and supreme spiritual powers, Chandraprabha was overjoyed, and the joy filled her body, which she could not contain. 10. The lotus flower she held in her right hand, she then threw onto the Tathagata's body. The flower arrived and formed a flower canopy above the Buddha's head. 11. The canopy was square and even, with four pillars below, and was exactly the same in length and width as if measured with a string. 12. In the canopy, a seat naturally manifested, adorned with various treasures, covered with countless heavenly garments. 13. At that time, on the seat suddenly appeared another transformed Buddha image, just like Shakyamuni, sitting cross-legged, clearly visible. 14. When the girl Yue threw the flowers, she made this vow: 15. World-Honored One! 16. I wish that by the power of this wholesome root cause and condition, in the future, for those sentient beings who abide in the notion of self, I will expound the Dharma for them to eliminate the notion of self. 17. At that time, by the Buddha's spiritual power, the girl suddenly had a second lotus flower appear in her right hand. The girl then threw the flower towards the Tathagata. The flower arrived and became a second canopy above the Tathagata, adorned with 18. At that time, the girl said again: 19. World-Honored One! 20. I wish that through the causes and conditions of this wholesome root, in future lives, if there are sentient beings who abide in the view of self, I will expound the Dharma for them to eliminate the view of self. 21. At that time, by the Buddha's spiritual power, the girl suddenly had a third lotus flower appear in her right hand. The girl then threw the flower towards the Tathagata, which immediately transformed into a third flower canopy, adorned with various 22. At that time, the girl said again: 23. World-Honored One! 24. I wish that through the causes and conditions of this wholesome root, in future lives, if there are sentient beings who abide in all conceptual characteristics, I will expound the Dharma for them to eliminate their conceptual thoughts, as well as gre 25. At that time, the girl suddenly had a fourth lotus flower appear in her right hand. The girl also threw that lotus flower at the Tathāgata, which landed on the Buddha's head and transformed into a fourth flower canopy, its adornments as described abo 26. She further said: 27. World-Honored One! 28. I wish that through the causes and conditions of this wholesome root, in future lives, if there are sentient beings abiding in the four inverted views, I will expound the Dharma for them to eliminate the four inverted views. 29. At that time, the girl, by the power of the Tathāgata's spiritual penetrations, suddenly had a fifth lotus flower appear in her right hand. 30. The girl then threw that flower toward the Tathāgata, which landed on the Buddha's head and also transformed into a fifth flower canopy, its adornments also as described above. 31. The girl then further said: 32. World-Honored One! 33. I wish that through the causes and conditions of this wholesome root, in the future, if there are sentient beings covered by the five hindrances, I will expound the Dharma for them to remove the five hindrances. 34. At that time, by the Buddha's spiritual power, the girl suddenly had a sixth lotus appear in her right hand. The girl also held that lotus and threw it towards the Tathagata. The flower arrived and was on top of the Buddha's head, and it also transfo 35. At that time, the girl said again: 36. World-Honored One! 37. I wish that through the causes and conditions of this wholesome root, in the future, if there are sentient beings attached to the six sense bases, I will expound the Dharma for them to be free from that attachment. 38. At that time, by the Buddha's spiritual power, a seventh lotus flower suddenly appeared in the girl's right hand. The girl then threw that flower towards the Tathagata. Upon reaching the Buddha's head, it transformed into a seventh flower canopy, the 39. The girl then said: Paragraphs: $ 0 5 9 14 18 22 26 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. He asked, 1. Who is your teacher? 2. He replied, 3. The prince of the Śākya clan. 4. Disgusted with the suffering of old age, sickness, and death, he left home to study the path and attained supreme enlightenment. 5. He is my teacher. 6. Śāriputra said, 7. Tell me about the teaching of your teacher. 8. He replied,🔽I am young in years. 9. And my studies are just beginning.🔽How can I proclaim 10. the vast meaning of the Tathāgata's truth?🔽 He also said, 11. Moreover, 12. To summarize the essentials. 13. The answer is: 14. All dharmas arise from causes and conditions. 15. These dharmas cease due to causes and conditions. 16. Śāriputra then attained the initial path (Skt. arhat fruit). 17. He also spoke for Maudgalyāyana, who also attained the initial path. 18. The two teachers, each with two hundred and fifty disciples, went to where the Buddha was. 19. The Buddha saw them from afar. 20. He pointed to Śāriputra and said: 21. He is the one with the foremost wisdom among my disciples. 22. He also pointed to Maudgalyāyana and said: 23. He is the one with the foremost spiritual powers. 24. Now he has come with his disciples and the great assembly. 25. They addressed the Buddha, saying: 26. We wish to leave the home-life and go forth in the Buddha's teachings. 27. The Buddha said: 28. Welcome, bhikṣus! 29. Instantly their beards and hair fell out by themselves. 30. The Dharma robes were placed on their bodies. 31. They were fully equipped with robes and alms bowls. 32. They received the perfect precepts. 33. After half a month had passed, 34. they heard the Buddha expound the Dharma for the long-nailed brāhmaṇa. 35. They immediately attained the path of arhatship (from the Mahāprajñāpāramitā Śāstra, fascicle 11). 36. 3. Śāriputra Requests the Buddha to Establish Precepts Śāriputra Requests the Buddha to Establish Precepts Three The Buddha was staying in Śrāvastī. 37. Śāriputra requested the Buddha to establish precepts. 38. The bhikṣus said, 39. Why seek to establish precepts when there is no transgression? Paragraphs: $ 0 6 16 25 33 36 38 #
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Please segment these sentences into coherent paragraphs: 0. That which does not have the nature of proving the probandum is not a logical reason, because it is not a logical reason. 1. It is not erroneous, 2. because a third type of conception does not exist. 3. Objection: A logical reason that is erroneous exists. 4. For example, 5. in regard to space and karma, nonembodiment and in regard to a subtle particle, a pot, and so on, universals and attributes. 6. Response: That is not so, because they are different from those. 7. They exist. 8. From what? From their difference. 9. That which is not embodied in space is not reasonable to exist in karma and mind, because arising and non-arising are mutually exclusive. 10. Here, that which is not embodied in karma, mind, etc. is endowed with arising. 11. But space is not. 12. That which is not embodied in space does not exist in karma, 13. because karma is endowed with arising. 14. When it arises together with that which is not embodied, it arises, and when it is destroyed by that, it is destroyed. 15. Therefore, space and that which is not embodied are different. 16. That which is not embodied in space is not reasonable for the intellect, etc., and that which is not embodied in action is not in space. 17. That which is a proof in the proof and refutation of some reason is not confused about being a proof. 18. And so it should be stated in the refutation as well. 19. Therefore, the reason is not existent, as it is confused. 20. It is contradictory, but it is not confused. 21. Therefore, the non-embodiment in space is not confused in the proof of permanence. 22. And so it is for action, etc. 23. Moreover, it is also because of momentariness. 24. If the object of proof or refutation exists, it is not logical to prove or refute it. 25. If both exist, it is logical to prove or refute by means of a reason. But when both are nonexistent, it is not logical to prove or refute by means of that reason. 26. Because both do not exist. 27. Therefore, a reason with error does not exist. 28. Objection: You say that all reasons are contradictory, but they are not reasons with error. 29. They are only reasons with uncertainty. 30. A proof is either a proof or it is an error. 31. The same should be said of refutation. 32. Therefore, since there is no reason for error, it is contradictory to say that there is no reason. 33. We reply: There is no contradiction, because the former and latter are produced. 34. The contradiction that is stated does not exist. 35. There is no contradiction in the former, because the latter does not exist. 36. There is also no contradiction in the statement about the latter, 37. because there is no reason for the former. 38. When both exist at the same time, there is a contradiction. 39. But there is no occasion for the proponent and opponent to speak at the same time, because there is no contradiction between those who do not exist simultaneously. Paragraphs: $ 0 3 6 9 17 24 28 33 #
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Please segment these sentences into coherent paragraphs: 0. From the beginning to here, the questions and answers that are difficult to understand are combined into the first part, which generally clarifies that the nature of various karmas is indefinite and can be transformed. 1. The second part below clarifies the characteristics of transforming karma. 2. There are three parts to this: 3. First, it clarifies that sentient beings have much indefinite karma and little definite karma, so there is cultivation and transformation; 4. Second, it clarifies the characteristics of transformation; 5. Third, it uses analogies to illustrate extensively. 6. The first part can be understood. 7. In the second part, it first mentions two people, and then clarifies transformation. 8. There are four kinds of foolish people: 9. 1. Those who make the definite into the indefinite, 2. Those who make the present into the future, 3. Those who make the light into the heavy, 4. Those who make human karma into hell karma. 10. There are also four kinds of wise people: 11. 1. Those who make the indefinite into the definite, 2. Those who make the future into the present, 3. Those who make the heavy into the light, 4. Those who make hell karma into human karma. 12. Next, the two names are listed, and below they are entrusted again. 13. In the third section, there are eleven further explanations, all of which first give a metaphor and then illustrate the Dharma. 14. From here below is the third, clarifying the practice of turning karma. 15. First, the lion asks, As the Buddha has said, summarizing the Buddha's previous words. 16. Below, he asks about it, saying, How can the light in the present become heavy in hell? asking about the practice of turning karma for the foolish. 17. How can the heavy karma in the hells become light in the present life? asking about the practice of turning karma for the wise. 18. The Buddha's answer has four parts: 19. First, clarifying the people who turn, namely the foolish and the wise; 20. Second, clarifying the practice of turning, namely the precepts of the body and so forth; 21. Third, from If there are those who do not cultivate even a small evil, it clarifies the turning based on practice; 22. Fourth, it concludes the answer. 23. The first part can be understood. 24. In the second part, If there are those who cultivate the precepts of the body and the wisdom of the mind, this is the practice of a wise person. 25. The precepts of the body are the training in precepts, the mind is the training in concentration, and wisdom is the training in wisdom. 26. In the middle, it clarifies the practice of the foolish. If there are those who do not cultivate the precepts of the body and the wisdom of the mind, they are called foolish, briefly raising the point, below it is extensively distinguished. 27. In this, there are eight sections: 28. The first seven clarify the lack of conventional truth practice, and the last one clarifies the lack of true truth practice. 29. In the first seven, the first five sections distinguish based on karma. In each section, the dharmas distinguished are numerous and cannot be named separately. 30. In the first section, it says not cultivating the seven kinds of precepts. This means not cultivating the three precepts of the body and the four precepts of speech. 31. In the second round, it says not cultivating the three kinds of characteristics. Namely, not cultivating the characteristics of calming, uplifting, and equanimity. 32. The sixth is about distinguishing based on afflictions. 33. Not cultivating the body is not cutting off the view of self and so on. 34. The seventh is about distinguishing based on suffering and retribution. 35. In this section, fourteen times explain not cultivating the body. 36. The first five times explain not being able to contemplate the impermanence of the body. Like a boil and below have two times explaining not contemplating suffering. Like a plantain and below have two times explaining not contemplating emptiness. 37. Like a plantain that withers when it bears fruit is a metaphor for the body of sentient beings sinking into existence. 38. Also like a plantain that is without solid essence inside is a metaphor for the body of sentient beings being without true reality inside. 39. Like a snake or rat and below has one time not contemplating non-self. Paragraphs: $ 0 2 6 8 12 14 18 23 27 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Answer: 1. Above, it mainly discussed the emptiness of dharmas. Now, it discusses the emptiness of dharmas and sentient beings in a mixed way. 2. The practitioner observes that external phenomena are all empty and nonexistent, yet thinks that the one who knows emptiness is not empty. Therefore, it is further said that the observer is also empty. 3. This is the emptiness of sentient beings, which is often discussed in the teachings of the śrāvakas. All the Buddha's disciples know that there is no self in all phenomena. 4. After the Buddha's extinction, it was divided into two parts: 5. Some believed in the emptiness of phenomena; 6. Some only believed in the emptiness of sentient beings, saying that the five aggregates are definitely existent phenomena, but only the one who grasps the five aggregates is empty. 7. Therefore, the Buddha taught the emptiness of sentient beings to illustrate the emptiness of phenomena. 8. Moreover, the emptiness of self is easy to understand, while the emptiness of phenomena is difficult to see. 9. Why is this so? 10. The self cannot be found through the five sense faculties, but is merely imagined and discriminated as a self due to the power of the view of the self. 11. As for the emptiness of phenomena, form can be seen by the eyes and sound can be heard by the ears. Therefore, it is difficult to know its emptiness. 12. In prajñā-pāramitā, both of these are empty, as explained in the principle of the eighteen kinds of emptiness. 13. Question: 14. Are the self, up to the knower and seer, one thing, 15. or are they different? 16. Answer: 17. They are all one self, but the differences are due to the different functions. 18. In the five aggregates, the mind that grasps at self and what belongs to the self arises, so it is called self. 19. Because it arises from the combination of the five aggregates, it is called sentient being. 20. Because the life faculty is accomplished, it is called endurer of feeling, endurer of life. 21. It can initiate various activities, like a father giving birth to a child, so it is called one who is born. 22. Because it grows due to the conditions of milk, clothing, and food, it is called nurtured. 23. The various dharmas such as the five aggregates, twelve sense fields, and eighteen elements are the conditions for this multitude of dharmas, so it is called multitude. 24. Because it practices the dharmas of people, it is called person. 25. The hands and feet are able to perform actions, so they are called doers. 26. Because the power is able to control others, it is called the one who makes others do.🔽Because it is able to create the karma of sin and merit for the next life, it is called the one who initiates. 27. Because it causes others to create the karma of sin and merit for the next life, it is called the one who makes others initiate. 28. Because the later body receives the fruits of sin and merit, it is called the one who receives. 29. Causing others to receive suffering and happiness is called the one who makes others receive. 30. The eyes see forms, so it is called the seer. 31. The five consciousnesses know, so it is called the knower. 32. Moreover, using the eyes to see forms, observing the five aggregates with the five wrong views, and using worldly and supramundane right views to observe all dharmas, this is called the seer, namely the eye faculty, the five wrong views, worldly righ 33. The remaining five faculties' knowledge and the knowledge of the mental consciousness are collectively called knower. 34. All these dharmas are called spirit. 35. This spirit, sought by the Buddhas and sages of the ten directions and three periods, cannot be found. It is only a name forcefully given to it through conceptualization and discrimination. 36. All dharmas are also like this, all empty and unreal, only provisionally given names. 37. Question: 38. Are there only sixteen names for this spirit? 39. Are there any other names? Paragraphs: $ 0 4 13 16 37 #
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Please segment these sentences into coherent paragraphs: 0. Up to the emptiness that is the nonexistence of an intrinsic nature is the sameness of the bodhisattva great beings. 1. Form is empty of form. 2. Feeling, perception, formation, and consciousness are empty of consciousness. 3. The sense fields, elements, and dependent origination 4. are empty of dependent origination. 5. the perfections, all the emptinesses, and the dharmas on the side of awakening are empty of the dharmas on the side of awakening. 6. The noble truths, the concentrations, the immeasurables, the formless absorptions, the deliverances, and the serial absorptions are empty of the serial absorptions. 7. The emptiness, signless, and wishless gateways, and the dhāraṇī gateways are empty of the dhāraṇī gateways. 8. The powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are empty of the distinct attributes of a buddha. 9. up to the knowledge of all aspects is empty of the knowledge of all aspects. 10. Subhūti, this is the sameness of bodhisattva great beings.🔽Abiding in it, bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening.” 11. This is the eighth enhancement.🔽Subhūti then asked, 12. “Lord,🔽if bodhisattva great beings train in order to wear out form, do they train in the knowledge of all aspects? 13. If they train in order to free form from attachment, do they train in the knowledge of all aspects? 14. If one trains in order to cause form to cease, does one train in the knowledge of all aspects? 15. If one trains in order to cause form not to arise, does one train in the knowledge of all aspects? 16. If one trains in order to cause feeling, perception, volitional factors, and consciousness to cease, does one train in the knowledge of all aspects? 17. If one trains in order to cause consciousness to be without attachment, does one train in the knowledge of all aspects? 18. If one trains in order to cause consciousness to cease, does one train in the knowledge of all aspects? 19. If one trains in order to cause consciousness not to arise, does one train in the knowledge of all aspects? 20. “If one trains in order to perfect the sense spheres, elements, and dependent origination, is that training in the knowledge of all aspects? 21. “If one trains in order to be free from attachment, to cease, and to not arise, is that training in the knowledge of all aspects? 22. “If one trains in all the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the noble truths, the concentrations, the immeasurables, and the formless absorptions, 23. the emptiness, signlessness, and wishlessness gateways to liberation, 24. the ten powers of the tathāgatas, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha,🔽and to train in the knowledge of all aspects in order to complete, become free from attachment to, 25. and in order to make them non-arisen?”🔽“ 26. If one trains in order to exhaust, to become free from attachment, to cease, and to not produce, up to and including the knowledge of all aspects, does one train in the knowledge of all aspects?” 27. The Lord said, 28. “No, Subhūti, one does not.” 29. The elder Subhūti said, “If one trains in order to exhaust form, does one train in the knowledge of all aspects? 30. If one trains in order to become free from attachment to form, does one train in the knowledge of all aspects? 31. If one trains in order to cause form to cease, 32. does one train in the knowledge of all aspects? 33. If they train in order to stop form, are they training in the knowledge of all aspects?🔽If they train in order to end feeling, perception, volitional factors, and consciousness, are they training in the knowledge of all aspects?🔽If they train in orde 34. If they train in order to stop feeling, perception, volitional factors, and consciousness, are they training in the knowledge of all aspects? 35. If they train in order to stop form, are they training in the knowledge of all aspects?🔽If they train in order to stop feeling, perception, volitional factors, and consciousness, are they training in the knowledge of all aspects? 36. “If they train in order to end, stop, and not produce the sense spheres, elements, and dependent origination, are they training in the knowledge of all aspects? 37. “If they train in order to end, stop, and not produce all the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the four noble truths, the concentrations, the immeasurables, the formless absorptions, 38. the deliverances, the complete conquerings, the emptiness, signlessness, and wishlessness, the clairvoyances, the meditative stabilizations, and the dhāraṇī gateways, 39. “If one trains in order to cause the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, and the eighteen distinct attributes of a buddha to be exhausted, to be separated from defilement, to cease, and not to arise, Paragraphs: $ 0 10 11 12 27 29 #
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Please segment these sentences into coherent paragraphs: 0. The first has five sections: 1. First, it generally mentions the time, place, number of dust motes, and the appearance of Buddhas. 2. Second, Buddha's disciples, within that ocean of worlds there is a world system and below, it specifically mentions the original place to clarify the appearance of the wheel-turning king. Since this is an iron wheel king, it says in that Jambudvīpa. 3. Third, in that great eon and below, it clarifies the arising of an evil eon. 4. Among them, the five turbidities raging is a general statement, referring to the turbidities of the eon, views, afflictions, beings, and life, as fully explained in other chapters. 5. Engaging in the ten evil deeds and so forth is creating the causes of suffering. 6. Dying and entering evil destinies clarifies the experience of the fully ripened effect. 7. Having a short life span and so forth clarifies the experience of the causally concordant effect. 8. Due to various attachments and below clarifies the dominant effect. 9. Fourth, at that time the people and below clarifies the suffering people appealing to the king for rescue, which is the realm of great compassion. 10. Fifth, at that time the great king heard and below clarifies the arising of thoughts in response to the realm, accomplishing the practice of great compassion. 11. There are three parts to this: 12. First, the mind attains the Dharma of great compassion, namely, a hundred thousand eons and so forth; 13. Second, the mouth utters the words of great compassion, namely, the ten kinds of compassionate words and so forth, because it grieves over the ten kinds of suffering of sentient beings: first, the suffering of hell; second, the suffering of afflictio 14. Third, from At that time, the great king below, it clarifies the physical practice of great compassion. There are five points in this: 15. First, proclaiming and widely announcing; 16. Second, from At that time, in the east of the city below, setting up a great giving assembly; 17. Third, from At that time, in Jambudvīpa below, the great assembly widely gathers; 18. Fourth, from At that time, the king, having seen below, it clarifies seeing the beggars present, and the king greatly rejoices. This is the pleasant mental state. There are four points in this: 19. First, a single dharma is used to illustrate the comparison, second, a simile, third, a combination, fourth, Why is it so? below explains the reason for the great joy, the text is all understandable. 20. Fifth, Furthermore, Buddha's disciple, at that time the great king... below, he properly gives rise to the superior thought and universally bestows what is needed. 21. Second, At that time in the assembly there was a young girl... below, it clarifies the same superior practice of the original body. 22. Within this there are six: 23. First, praising the girl's superior virtues. 24. Second, Having such thoughts... below, following the good and wise advisor, she gives away her possessions. 25. Giving away her ornaments with the same vow means showing her turning away from the worldly glory and wealth of the retribution. 26. Placing it before the king and making a vow means aspiring to the same great practice of the trans-worldly bodhisattva. 27. Third, At that time the great king told her... below, the king bestowing it to the girl clarifies the bodhisattva's acceptance and practice together. 28. Fourth, the woman speaking a verse praising the king's virtues is to celebrate the kindness and repay the favor. 29. Fifth, the twelve verses are divided into two: 30. The first twenty-five verses generally show the benefits of the great king's appearance in the world, and the last twenty-seven specifically clarify the characteristics of the benefits of his past life. 31. There are four parts in the former: 32. The first six verses clarify the harm before the king's appearance, the second two verses clarify the benefits of the king's appearance, the third has ten verses showing the king's appearance in the world turning harm into virtue, and the fourth has 33. From The king's father was named Pure below, there are twenty-seven verses specifically showing the past life. There are five parts: 34. The first four verses clarify the end of the previous king's world, the second has eight verses clarifying the prior signs of the king's appearance, the third has three verses on the father king's excursion to the pond, the fourth has five verses on 35. Fifth, at that time and so forth, clarify the girl's praise, setting up a ritual. 36. Sixth, the king praises the girl's virtues and bestows clothes upon her, with host and companions benefiting together. 37. In the third section on connecting the past and present, it is briefly not concluded that the girl at that time is now my body. 38. In the second section on the verses, there are ten verses. The first two are on the heavenly eye, the next one is on the heavenly ear, the next one is on the knowledge of others' minds, the next one is on the knowledge of past lives, the next four ar 39. In the fifth section on concluding one's own part, it is understandable. Paragraphs: $ 0 9 11 14 18 21 23 29 33 38 #
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Please segment these sentences into coherent paragraphs: 0. That is the creation and completion stages. 1. The path of liberation is the wisdom of discernment. 2. The teaching of that is the making clear. 3. Likewise, the three vehicles are the outer, inner, and secret, and the aggregates of Dharma of the three vehicles. 4. The path of that is the vowels and consonants. 5. Since he is the one who teaches those, he is abiding in the path of the three vehicles. 6. Since he is the nature of wisdom, he is supreme. 7. The good fortune of the Buddha is the thought of awakening. 8. That which is purified is that which has the nature of that, and it is called that. 9. Similarly, man is the five elements, and the seed of those is the supreme, and that is its nature. 10. Na and ra are nara, and na is the means. 11. Ra is wisdom. 12. By the correct union of those, the nature of the water of gnosis is supreme. 13. Please explain the offering is the nature of the two stages. 14. That is the praise from the perspective of Vāgīśvara. 15. The bodhicitta is the mirrorlike gnosis. 16. The expansion of that is the vastness, and that which has the five eyes is just so. 17. The wheel of dharma is the wheel with eight spokes. Turning the wheel is 18. holding it in the hand. Therefore, it is turning the wheel of dharma.🔽 🔽The vajra of mind is the gnosis of uniformity. 19. The body, speech, and mind are very pure because they perform the pacifying activity for sentient beings who are afflicted with disease. 20. The Vajra Vehicle is the Great Vehicle of Mantra, because it is the first, and because it is not different. 21. That itself is the Vajra Vehicle, just as life is the life of a person. 22. Homage to you is the praise from the perspective of the Vajra Body Holder. 23. That is the generation and completion stages. 24. This very praise is from the abode, as the Bhagavān has said. 25. In order to explain that, 26. then the king Vajradhara 27. and so on is stated. 28. Vajra is the nine-pointed one, and because he holds it, he is Vajradhara. 29. King is the principal one. 30. All is space, since the Tathagatas emanate from it. 31. Great unchanging is the great unchanging, since it is said to be the division of seventy-two thousand mantras. 32. All consecration is all consecration, since it is the consecration of all. 33. All meaning is mundane and supramundane, such as peace and so forth, and power, fearlessness, and so forth. 34. Since it is the meaning of all, it is all meaning. 35. All is the five Buddhas, and their lord is the great lord of the realm of phenomena. 36. Vajra-jewel-holder is the holder of the vajra-jewel, since he enjoys the form of the goddess by holding her. 37. And for that very reason, the supreme is the three vajras of body, speech, and mind, and the performance of that very thing as indivisible, as nondual, is the performance of that.🔽And likewise, the supreme good fortune of body, speech, and mind is th 38. This is the explanation of the worship of the Bhagavat, the meaning of the words. 39. This is the creation stage and the practice. Paragraphs: $ 0 3 8 13 19 22 25 30 38 #
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Please segment these sentences into coherent paragraphs: 0. He should meditate on the great suchness of the five secrets, called the first vajra. 1. Vajra, having emanated secret maṇḍalas equal to the particles of all world realms, 2. having made all the realms of sentient beings the nature of Great Vajradhara through realizing the secret maṇḍala, one should cause them to enter the vajra. 3. Then, through the yoga of the consecration of the hero, having meditated on oneself as Vajrasattva, 4. one should recite “mahāsattva-satva-aham.”🔽Then, having bound the original vajra, one should recite “samaya-aham.” 5. Then, again, with the original vajra, one should consecrate the heart, the brow, the throat, and the head with “samaya-satva-adhisthāna-svam.” 6. Then one should bind the great seal. 7. Then, one should perform the yoga of one’s deity, just as in the yoga of Vajrasattva. 8. For others, one should bind the great seal of one’s deity, according to one’s own rite. 9. This teaches the yoga of one’s deity, endowed with the color, shape, and form of one’s deity, just as in the meditation on the secret of the body of one’s deity. 10. And since they are deities and all of them are just that, they are all deities, namely Vajrasattva and so on. 11. Their bodies are the secrets of the body. 12. The yoga of one’s deity just as it is, and the bodies of all deities that are the nature of all deities, are the bodies of all deities that are the nature of the yoga of one’s deity just as it is. 13. They are to be accomplished in the mandala of one's deity, not in another's. 14. This is explained as follows: 15. Having performed the yoga of one's deity alone, one enters into the moon at one's heart, which is equal to space, by the yoga of equality with space. 16. Having bound the first vajra with the syllable hūṃ, 17. one should utter anurāgāya hūṃ, and having been placed in the supreme state, one should accomplish the secret mandala of glorious Vajrasattva in one's heart. 18. Then, having bound the entrance seal, having entered there, one should complete one's ritual up to taking the spiritual powers and vajra conduct. 19. In the great places of great yoga taught in the great maṇḍala of Vajrasattva explained previously, one should sing the song of the secret hook, such as “Śrī Heruka,” and so on. 20. Having inserted Vajrasattva and so on into one’s body, one should accomplish them with the pledge seals. 21. Then, having sealed them with the Dharma, action, and great seals, 22. one should insert all the tathāgatas into one’s body and the form of Vajrasattva and so on, as before, and accomplish them with the pledge seals. 23. Then, having sealed them with the Dharma, action, and great seals, 24. one should consecrate oneself as the original vajra. 25. the lord, the name initiation, and take up the spiritual practice of the vajra of spiritual powers. 26. Having made a perfect offering to oneself with the twelve offering mudras, such as the passion vajra, 27. one should pay homage with the four mudras of the goddess Lalitavajra and offer the three vajra offerings of reality, phenomena, and commitment, uttering the syllable hūṃ three times. 28. Having made the offering of the three commitments, one should contemplate the nature of the vajra, the purity of nature, and the nature of the equality of all. 29. and having written the syllable hūṃ with the mind on the vajra located in one’s heart, one should meditate, uttering it with a voice of great joy. 30. Having taught all of those, the summoning, the great worship, the consecration of oneself, and the great practice, 31. now, in order to teach the practice that follows the expert, the one who is skilled in the practice of the hero, 32. [the Bhagavān] declares, “Then,” and so on. 33. The word “then” is in the proper sequence. 34. The lord of all supreme powers is the attainment of the sovereignty of the Dharma of the three realms. 35. That very [lord] is the first of the collection of activities of all powers, and thus is so called. 36. Since it is a power and it is all, it is all powers, that is, the powers of the mandalas of the great seal, pledge seal, doctrine seal, and action seal. 37. The collection of activities is the collection of activities, that is, the continuous activities of the seal of the secret mandala that will be explained below. 38. It is unchanging and supreme, thus it is unchanging and supreme. 39. It is without beginning and end. Paragraphs: $ 0 3 7 10 14 16 21 24 30 34 #
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Please segment these sentences into coherent paragraphs: 0. uṣṭiṣe🔽Paha🔽uṣṭhāha 1. uṣṭhātuḥ, uṣṭhātuḥ, uṣṭhāhitā 2. haidho is the same as dha. 3. The ta class is the ta class. 4. Sahī and vaha have the letter a of aot, so ao is also the same. 5. Upoḍha🔽uṣṭhātuḥ, uṣṭhītā 6. uṣṭhāte 7. uṣṭhīre 8. The letter a is obtained at the end of the connecting letters themselves, but not in the case of the parokṣa of yā ti, thus it is prohibited. 9. The increase of nāminī is the letter ai of e and g. 10. a is changed to ru. 11. samprāsarato. 12. samvibyāy. 13. From yaja and so forth, samprāsarato. 14. The letter ya itself from the letter i and so forth. 15. samvibyatuḥ, samvibyuḥ, brūyāt. 16. The letters ad always have ita, thus always ita. 17. samvibyāyitha.🔽samvibyat.🔽samvibyāte. 18. samvibyire. 19. have ya. 20. a itself, and also abhyasta, thus samprāsarato. 21. juho b. 22. juhuvatuḥ, juhuvuḥ, juho viṭha.🔽juhottha. 23. juhupe. 24. pad, uvādat, udatu, udut, upadiṭha. 25. Udati, 26. Udare, 27. Vasa, in the case of the firm. 28. Sasas, ghasas, and also of the flesh. 29. Uva, 30. Ushas, Ushastha, 31. Upa, 32. Ushas, Ushate, 33. Ushere, 34. Tusho, 35. Vashis, and also in the case of the absence of qualities. 36. The negation is obtained. In the case of the alternative, the Samparasana rite should be performed. 37. Shushubha, 38. Shushubatu, Shushubhu, Shushubitha, 39. Shushubi,🔽Shushubata, Paragraphs: $ 0 2 5 8 10 15 19 22 25 28 36 38 #
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Please segment these sentences into coherent paragraphs: 0. In a secluded place, such as a tree, wall, fence, or other objects that serve as a screen. 1. Sitting, then one commits a pāyattika offense. 2. If in a house where food is being prepared, one stretches out one's hand to the door, allowing the bhikṣu who is begging for food to see. 3. The remaining distinctions and permissible conditions are the same as the previous precept. 4. The forty-fifth precept: not sitting alone with a woman in the open air. 5. The Buddha was in Śrāvastī. 6. Kāliya Dāthīya was sitting alone with a laywoman in the open air. A bhikṣu who was begging for food saw this and complained about it, telling the other bhikṣus in detail. 7. He reported the transgression to the Buddha, and because of this, he established the precept. 8. If a bhikṣu, alone with one woman, one bhikṣu. 9. With a woman, a human female with consciousness, whose life has not ended. 10. Sitting in the open air, referring to a secluded place where one can be seen or heard. 11. One commits a pāyattika offense. 12. The distinctions and conditions are the same as the previous precepts. 13. 46. The precept of expelling others from the village. 14. The Buddha was in Śrāvastī. 15. Vṛjiputra quarreled with a bhikṣu and held a grudge in his heart. 16. He then took him to a place in the city where there was no food, knowing that it was past mealtime when they reached Jetavana, and said: 17. You are a very bad person, causing me to not get food! 18. Go quickly! 19. That bhikṣu did not get to eat and was exhausted. 20. The bhikṣus reported this to the Buddha, and he reprimanded and prohibited this. 21. If a bhikṣu says to another bhikṣu, Venerable! 22. Let us go together to a village, there are four kinds of villages as above. 23. I will give you food, at that time it is food. 24. If that bhikṣu does not instruct anyone to give that bhikṣu food, and says, You go! 25. I am not happy sitting or talking with you, I am happy sitting and talking alone, for this reason, if one skillfully abandons the place where one sees and goes to the place where one hears, it is a duṣkṛta offense. 26. It is the same if they switch roles. 27. Only when both seeing and hearing are avoided does one commit a pārājika offense. 28. If one uses other skillful means to send the other away, it is a pāyattika offense. 29. There is no offense if: 30. one sends them away after giving them food; 31. if one is sick, or lacks proper deportment, and people see it and are displeased, and they themselves send food to give; 32. if one has broken the precepts, etc.; 33. if one skillfully sends them away due to life-threatening or brahmacarya-threatening difficulties; 34. it is not because of resentment. 35. 47. The precept on exceeding the limit for accepting medicine. 36. The Buddha was in Śrāvastī. 37. At that time, Mahānāman invited the Saṃgha to provide medicine. The group of six disliked him, so they sought difficult-to-obtain medicine. He went to the market to buy it, and they scolded him, cutting off the Saṃgha's medicine. 38. The bhikṣus brought up the matter, and the Buddha therefore established the precept. 39. If a bhikṣu, for four months, the summer months. Paragraphs: $ 0 4 13 35 #
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Please segment these sentences into coherent paragraphs: 0. All conditioned things are impermanent, this is the law of arising and ceasing. When arising and ceasing cease, 1. Then the disciples used fragrant firewood to compete in cremating him. 2. After the ashes, the golden coffin was as before. 3. At that time, the great assembly praised in verse in front of the Buddha: 4. How can the fierce flames of ordinary people be able to ignite the fire? 5. Please use the fire of the Honored One's samādhi to cremate the golden-colored body. 6. At that time, the golden coffin rose from the seat, seven tāla trees high. 7. It went back and forth in the air, and the fire of the samādhi of transformation appeared in an instant, and ashes were born. 8. Eight hu and four dou of relics were obtained. 9. It was the fifteenth day of the second month in the renchen year, the fifty-second year of King Mu. 10. One thousand one hundred and seventeen years after the World-Honored One's nirvāṇa, the teachings reached China. 11. It was the wuchen year, the tenth year of the Yongping era of the Later Han dynasty. 12. The lineage of patriarchs from India. 13. His father was Yinze. 14. His mother was Xiangzhi. 15. In the past, he was a goldsmith. 16. He skillfully refined the nature of gold, making it pliable. 17. The Transmission of the Dharma Treasury says: 18. Once, in the distant past, after Vipaśyin Buddha entered nirvana, 19. the four assemblies built a stupa. 20. On the face of the image in the stupa, the gold color had slightly deteriorated. 21. At that time, a poor woman took gold and jewels to a goldsmith, asking him to adorn the Buddha's face. 22. Then, they made a vow together, 23. praying that the two of them would become husband and wife without any obstacles. 24. By this cause and condition, for ninety-one kalpas their bodies were all golden in color. 25. Later, they were reborn in the Brahma Heaven. 26. When the heavenly lifespan ended, they were reborn in the Brahmin family in Magadha, Central India. 27. Their name was Kāśyapa. 28. This means excellent one with the color of light. 29. It is named after the golden color. 30. Therefore, he vowed to leave the household life and aspire to liberate all beings. 31. The Buddha said: 32. Welcome, bhikṣu! 33. His beard and hair automatically fell out and the kaṣāya robe was on his body. 34. He was always praised as the foremost in the assembly. 35. He also said: 36. I will now entrust this pure Dharma eye to you. 37. You should spread it far and wide, so that it is not cut off. 38. The Nirvana Sutra says: 39. At that time, when the World-Honored One was about to enter nirvana, Paragraphs: $ 0 3 9 12 17 31 38 #
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Please segment these sentences into coherent paragraphs: 0. One would not engage in farming other than as a merchant, 1. A slave would not be freed from being employed by another. 2. “But because this statement is untrue, 3. The greedy ones speak falsehoods; 4. The unwise have full confidence in it, 5. The wise ones see it for themselves. 6. For the Khattiyas take tribute from the Vessas, 7. And the Brahmins go about with weapons. 8. Why does Brahma, who is thus confused and divided,🔽Cause the world to be righteous? 9. If he is the Lord of all the world, 10. Brahma, the Lord of many beings,🔽Why has he made the world so unlucky? 11. Why has he not made the world happy? 12. If he is the Lord of all the world, 13. Brahma, the Lord of many beings, 14. What purpose has he served by making the world unrighteous? 15. If he is the Lord of all the world, 16. Brahma, the Lord of many beings, 17. Then the unrighteous Lord of beings is a fool, 18. For he has made the world unrighteous, though righteousness exists.🔽Moths, locusts, snakes, frogs, 19. Worms and flies are killed. Are they purified? 20. These are not the ways of the noble ones, 21. But of the many false practices of the Kambojans. 22. If one is purified by killing, 23. Then by killing one would go to heaven. 24. “They would kill those who say ‘Bho’ and ‘Bho!’ 25. And those who would believe in them. 26. “Neither deer, nor cattle, nor goats 27. Come to their own destruction.🔽While here, for the sake of livelihood, they are writhing, 28. In sacrifices they kill living beings and animals. 29. “The foolish, at the post for the sacrificial stake and at the tethering post for the animal, 30. Lead their faces with their minds and with their colors. 31. ‘This sacrificial stake of yours, granting sensual desires, is for your own good in the next world, 32. It will be eternal in the next life.’ 33. “If on the stake there were a jewel, a conch, a pearl, 34. Grain, wealth, silver, or gold,🔽And if the two milch cows, all sensual desires, 35. Were to flow from the dry sticks and the new ones, 36. And if the many groups of the three knowledges would sacrifice, 37. They would not sacrifice for anyone who is not a brahmin. 38. “But how could there be a jewel, a conch, a pearl, 39. Grain, wealth, silver, or gold, on the stake?🔽And how could the two milch cows, all sensual desires, Paragraphs: $ 0 2 6 10 18 22 26 29 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Within this, there are two parts: 1. First, generally explaining the difficulty of hearing and seeing; 2. Second, specifically accomplishing the benefit of non-retrogression. Within this, there are five phrases: 3. First, the benefit of hearing the name; 4. Second, the benefit of seeing and so forth, with seven kinds of characteristics that can be understood; 5. Third, the benefit of contemplating, first in terms of time, later in terms of birth; 6. Fourth, from with such is the conclusion of the beneficial function; fifth, explaining the benefit of rebirth, with two phrases: first, hearing and cultivating the cause to be born in the Pure Land; second, seeing and hearing the body to be born in t 7. Fifth, from You should observe me is the observation of the marvelous. 8. Within this, there are two parts: 9. First, within the body, seeing the three kinds of worlds, each boundless; second, below And he saw, it clarifies the Buddha-fruit and karmic functions that emerge from the body. 10. Sixth, below At that time, Sudhana traveled through, it clarifies the measure of what he has attained. 11. Within this, there are two parts: 12. First, directly clarifying the measure and revealing the abundance; 13. Second, below Why is it so?, it explains the meaning of revealing the abundance. Within this, there are six phrases: 14. First, the many entrances; second, the many attainments; third, the many things known; fourth, the many beings liberated; fifth, the many practices cultivated; sixth, not sinking here and so forth, clarifying the equality and pervasiveness, the same 15. Seventh, below At that time, Sudhana was able to, it clarifies the completion of the stage and equality with the Buddha. 16. Within this, there are sixteen phrases: 17. First, one phrase generally reveals the perfection of causes; 18. Second, below not for long, it generally clarifies the equal fruits; 19. Third, one body filled clarifies attaining the body of Samantabhadra. 20. Below, there are thirteen kinds that are equal to the buddhas. This is the perfect completion of the causal stage, with nothing more to cultivate. Therefore, it is said to be equal to the buddhas, without distinguishing further seeking of knowledge a 21. The stage of Samantabhadra is complete. 22. In the eighth section of verses, there are ninety-nine and a half verses. 23. Question: 24. Since it is said to be a reiteration, it is unknown which part of the text it reiterates. 25. Answer: 26. Some explain that this reiterates the thirteen kinds of buddha-realms that Sudhana will attain, and also divide this text into thirteen sections to explain them in order. 27. This explanation is inconvenient, because what Sudhana attained before was spoken by the compiler, not by Samantabhadra, so why would it be reiterated? 28. There is another explanation that says: 29. This reiterates what Samantabhadra spoke about his past causes and the buddhas he served. 30. This is also difficult to use, because the verses do not have this meaning in general. 31. The explanation now is: 32. In the previous prose section, it only clarified the causal practices and did not discuss the effects and functions. Now, the repeated verses discuss the effects but not the causes. The text is alternately revealed, thus. 33. Another explanation: 34. Now, the verses take the effects to reveal the causes, which is the explanatory interpretation. 35. Why only reveal the Buddha's virtues? 36. Because Sudhana's causal practices are complete and cannot be explained by the causal approach, therefore the Buddha's fruition and functions are discussed. 37. Moreover, it is because Samantabhadra sits before the Buddha, receives the power, and his transformative functions are ultimately accomplished. The merit is attributed to the Buddha. 38. The verses are divided into six parts: 39. First, there are five verses admonishing to listen and promising to speak, briefly praising the Buddha's virtues. Paragraphs: $ 0 3 8 10 15 22 23 25 28 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Why is it false? 1. Because of the appearance of variety. 2. That appearance of variety is due to the power of various causes. 3. In that case, there is no sign of oneness. 4. Here, one is called one because it is seen as various in an instant. 5. Is that instant and various one?🔽If it is different, you are right. 6. If it is not different, it is not true. 7. That is not true. 8. Because it does not exist separately from that past time, etc. 9. Therefore, it is not one. 10. It is also not many. 11. Because the nature of one is not established by examination, many are also not true. 12. Because external objects are not established by the reason of one or many, 13. in the same way, consciousness also does not exist. 14. Well then, how does it exist? 15. It exists like a reflection in a mirror, etc. 16. If it exists in that way, what is it that becomes enlightened? 17. In response to that, the external and internal conceptual thoughts are eliminated. 18. But the nature does not not exist. 19. What is called “nature”? 20. It is freedom from stains by nature. 21. Moreover, it cannot be understood by oneself or expressed to others with words. 22. Furthermore, that which is empty of intrinsic nature with regard to external and internal things is free from conceptual elaborations, such as being heard, contemplated, or constantly remembered. 23. One who has actualized the subtle nature is called “omniscient.” 24. The meaning of that is stated in the Twenty-Five Thousand: 25. “Subhūti, what is it that becomes omniscient? 26. What is its nature?” 27. What is its lord? 28. What is it endowed with by which one becomes omniscient? 29. One becomes omniscient by being endowed with emptiness.🔽 What is its nature? 30. Its nature is peace.🔽 What is its lord? 31. Memory. 32. Having understood all the tantras of mantra, 33. Mantra means seed. 34. By transforming that, the deity's body is perfected. 35. By that body, the aggregates, elements, sense bases, and the purity of all the teachings of the Tathagatas are taught. 36. Where is it taught? 37. Having understood it just as it is taught in the Śrī-vajragarbha-vyūha-tantra, the maṇḍala of the lord of speech, the realm of phenomena, and so forth, 38. one should compose the Hevajra Tantra, a brief summary of the unsurpassed Dharma to be known. 39. As for should compose, Paragraphs: $ 0 4 10 14 17 23 29 32 37 #ou will not be able to protect it. 30. Nanda, understand this! 31. If you practice at the essence of enlightenment, clear and lucid, you will not be moved by anything that moves or does not move. 32. If you abide in reality, which is of one taste with what is straight and what is said, all signs will cease. 33. If there are no obscurations, 34. that is free from signs. 35. If you rest in equipoise in samādhi, 36. It is like a person with eyes entering darkness. 37. Although the nature is clear and bright, 38. the light of the mind has not yet arisen. 39. This is obscured by the aggregate of form. Paragraphs: $ 0 3 7 10 14 18 23 31 36 # wholesome and wonderful dharmas.' 32. In the past, the World-Honored One told the bhikṣus: 33. 'You should stop eating after midday.' 34. World-Honored One! 35. When we heard this, we could not bear it, we did not want it, we did not enjoy it. 36. If faithful brahmins and householders come to the monastery and make extensive offerings to create blessings, we ourselves receive the food with our own hands, but now the World-Honored One teaches us to stop this, the Well-Gone One instructs us to c 37. They also say: 38. 'This great śramaṇa cannot digest food.' 39. However, we cannot bear the respect for the World-Honored One's majestic and wonderful virtue, therefore we stop eating after midday. Paragraphs: $ 0 6 16 32 #
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Please segment these sentences into coherent paragraphs: 0. Wen-zhong admired Han Yu as a person. 1. Therefore, he could not help but be like this. 2. Alas, how could Wen-zhong bear this! 3. Admiration for someone who slandered the Buddha and also abandoned Taizong's morality and virtue. 4. Is this not being deceived by likes and dislikes? 5. Confucius established the rites and teachings. 6. Laozi then slandered and criticized it. 7. When Confucius revised the rites, 8. he said: 9. I have heard it said by Lao Dan. 10. But did Confucius also abandon the words because of the person? 11. Is it also like the likes and dislikes of worldly feelings? 12. How much more so for the true Buddha! 13. The essence that is originally possessed by sages and ordinary beings. 14. Slandering it is precisely the way to slander oneself. 15. How could it harm the true Buddha? 16. I once heard that Wen Zhong had a dream in the past. 17. He was taken to the court of Emperor Taizong by several warriors. 18. Emperor Taizong was angry and reprimanded him, saying, 19. My military and civil achievements are so great. 20. How can I not escape your demotion? 21. Wen Zhong was terrified and woke up. 22. Later, he wanted to change it, 23. but the edict had already been issued and circulated. 24. So he was unable to change it. 25. He often sighed and said, 26. Maintaining a peaceful mind is the most difficult. 27. This is probably not something he said casually.Here is the corrected and aligned text: 28. The Complete Chronicle of the Buddhas and Patriarchs, Volume 11 Paragraphs: $ 0 5 16 28 #
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Please segment these sentences into coherent paragraphs: 0. The mind is distracted and stainless. 1. Even if you give away everything, you will not want to be ripened. 2. The body and life span are impermanent, like an illusion. 3. The luxuries are like a dream, and they are devoid of any essence. 4. He will have compassion and love for all the world. 5. The worldly Dharma gives gifts to the head. 6. I have given away all my wealth to the afflictions. 7. I thought, This is the place where the words of the Victorious One will be. 8. Even the demons cannot find anything to harm me. 9. When you examine this, you give everything away. 10. The root is given by the ten powers. 11. When you live in this way, you will have discipline. 12. When you have good discipline, you will find concentration. 13. They perfect their wisdom without attachment to meditative concentration. 14. Generosity and discipline bring satisfaction to the mind. 15. The afflictions do not arise from words. 16. Generosity is said to benefit both yourself and others. 17. The joy of giving is the combination of benefit and happiness. 18. Generosity is good, for it is the removal of the afflictions. 19. Therefore, there is no attachment to grasping. 20. They do not give away the afflictions of the other world. 21. I will give you the enlightenment of my pure mind. 22. How can you give it without giving up? 23. Thus he saw the qualities of enlightenment. 24. How do you see the qualities of enlightenment? 25. Thus he satisfies a hundred sentient beings. 26. Then the Blessed One spoke to the bodhisattva great being, the Sky Treasury. 27. Son of a good family. 28. If you have four qualities, 29. The bodhisattva great being is like the sky of morality. 30. What are the four? 31. The following is the explanation. 32. It is the equality of body, like a reflection, of sound, like a rock, of mind, like an illusion, and of mind, like space. 33. Son of a good family. 34. If you have these four qualities, you will be able to understand them. 35. The bodhisattvas discipline is like space. 36. These eight sons of the family are the eight sons of the family. 37. The bodhisattvas morality is perfectly pure. 38. What are the eight? 39. The following is the explanation. Paragraphs: $ 0 4 7 11 14 21 26 35 #
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Please segment these sentences into coherent paragraphs: 0. At this time, the mind of love is liberated. 1. It is also called a temporarily liberated person. 2. Because it is necessary to wait for the right time to be able to enter concentration, 3. And to be able to liberate from the bonds of afflictions. 4. Possessing these two meanings is called temporarily liberated. 5. Learners with dull faculties, although they must wait for the right time, 6. Are not liberated. 7. Learners with sharp faculties, although they are liberated, 8. Do not need to wait for the right time. 9. Each lacking one meaning, they are not called temporarily liberated.🔽The full expression should be liberated by waiting for the right time. 10. Omitting the initial waiting, it is simply said to be temporarily liberated. 11. Like saying sesame jar.🔽The full expression should be jar filled with sesame. 12. Omitting the initial filled, it is simply said to be sesame jar. 13. For this reason, those with dull faculties must wait for the right time to be able to enter concentration. 14. The right time refers to waiting for the right conditions. 15. There are three kinds of right conditions: good clothing, good food, and good bedding. 16. Being without illness. 17. The place is the right place. 18. It means obtaining good conditions for obtaining good teachings, 19. and obtaining good people. 20. In this way, when these six kinds of excellent conditions come together, one is then able to enter concentration. Therefore, the Abhidharma-mahāvibhāṣā-śāstra says: 21. Although there are many times, there are roughly six kinds. 22. First, when obtaining good clothing; 23. second, when obtaining good food; 24. third, when obtaining good bedding; 25. fourth, when obtaining good dwelling places; 26. fifth, when obtaining good teachings;🔽sixth, when obtaining good individuals. As explained in detail there. 27. As for those of the immovable nature being born in the nature of the one who has attained the view, 28. it explains the last two lines. 29. Among the six natures, the immovable nature is called the last. 30. This is also called the immovable mind liberation. 31. Because it is not moved by the retrogression of afflictions. 32. And because the mind is liberated from the bonds of afflictions. 33. Possessing these two meanings is called the immovable mind liberation. 34. Although those in training with sharp faculties are without retrogression or movement, 35. their minds are not liberated. 36. Although those beyond training with dull faculties have liberated minds, 37. But there is regression and agitation. 38. Each lacks one meaning and is not called unshakable liberation of the mind. 39. It is also called non-occasional liberation. Paragraphs: $ 0 5 9 13 20 27 34 #
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Please segment these sentences into coherent paragraphs: 0. The mixing and unity are: 1. The family is said to be of six kinds. 2. The brief summary is of five kinds. 3. It is the division of body, speech, and mind. 4. Later, it becomes of three kinds. 5. Thus it is said. 6. The body, speech, and mind are the gathered vajras. 7. Moreover, it is a praise of only the wisdom being Manjushri. 8. By the method of the completion stage, 9. In the nature free of conceptual elaborations, 10. One truly abides in mantra and deity. 11. Thus it is said. 12. Therefore, the meaning and the distinction of the meaning should be destroyed. 13. Great attachment to freedom from attachment, and so on, 14. is as follows. 15. The scriptural tradition of the perfections and mantra is the path of the dharmin and dharmata. 16. The meaning of that is that the wisdom being Manjushri, knowing the awareness, thoughts, faculties, and inclinations of sentient beings, emanates as various colored blazing light and teaches the dharma. 17. Both are acceptable in the Mahayana. 18. The perfect buddha is in vajra posture. 19. One is in the two aspects of the truth body. 20. Here, in the space of the lotus, the anthers 21. are the place where the vajra posture is.🔽The wisdom that arises in the mind jewel 22. is inexpressible form. 23. This is the buddhahood of the intimate instruction. 24. It is not inferior. 25. By the power of the Buddha’s great compassion, he takes hold of sentient beings by means of the very passions such as desire that are appropriate to them, through the special method of transforming them into the branches of enlightenment.🔽And it is s 26. For those who have the great methods, 27. The passions become branches of enlightenment. 28. Like poison destroyed by a mantra, 29. Samsara has the nature of peace. 30. It is not of provisional meaning. 31. The glorious Buddha, born from a lotus, 32. has said this. 33. Therefore, he holds the treasure of omniscient gnosis. 34. The king is the Sugata. 35. The bearer of various magical powers 36. is the profound esoteric instruction of dependent origination. 37. The great one is the Buddha, the king of knowledge mantras. 38. The Dharma is known as having parts, the meaning is known as unborn, the mantra is known as the path of reality, and patience is known as reality. 39. This is the nature of the Buddha. Paragraphs: $ 0 8 15 20 25 31 38 #
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Please segment these sentences into coherent paragraphs: 0. where the sages attain and enjoy? 1. This is the supreme fear of fulfilling one's wishes. Knowing suffering, sorrow arises. 2. Such sorrow is called sorrow based on non-desire. 3. In this way, when the ear, nose, tongue, body, and mind know dharmas, sorrow arises. One should know that there are two kinds, either based on attachment or based on non-desire. 4. What is sorrow based on attachment?🔽... 5. The mind knows the desirable dharmas, the mind thinks of, loves, and is associated with desire for the dharmas, what has not been obtained is not obtained, what has been obtained is past, scattered, destroyed, changed, and gives rise to sorrow. Such 6. What is sorrow based on non-desire? 7. Knowing dharmas are impermanent, changing, ending, without desire, ceasing, and extinguished, all dharmas in the past and present are impermanent, suffering, and subject to cessation. Having remembered this, one thinks: 8. When will I attain and enjoy that place? 9. It is said: 10. The place where the sages attain and enjoy. 11. This is called the supreme touch of hope and fear, knowing suffering and giving rise to sorrow. 12. Such sorrow is called sorrow based on non-desire. 13. What are the six abandonments based on attachment? 14. What are the six abandonments based on non-desire? 15. Having seen forms with the eye, one gives rise to abandonment, which should be known as twofold, either based on attachment or based on non-desire. 16. What is abandonment based on attachment?🔽Here is the corrected and aligned text: 17. When the eye knows form and gives rise to equanimity, the foolish and ignorant ordinary person, who is not equal, not well-versed, and lacks wisdom, has equanimity towards form and is not apart from form. This is called equanimity based on attachment 18. What is equanimity based on non-desire? 19. Knowing that form is impermanent, changing, ending, without desire, ceasing, and ceasing, all form in the past and present is impermanent, suffering, and subject to cessation. Having remembered this, one abides in equanimity. 20. If one cultivates equanimity with a sincere mind, this is called equanimity based on non-desire. In this way, the ear, nose, tongue, body, and mind know dharmas and give rise to equanimity. One should know that there are two kinds, either based on at 21. What is equanimity based on attachment? 22. When the mind knows dharmas and gives rise to equanimity, the foolish and ignorant ordinary person, who is not equal, not well-versed, and lacks wisdom, has equanimity towards dharmas and is not apart from dharmas. This is called equanimity based on 23. What is equanimity based on non-desire? 24. The mind knows that dharmas are impermanent, changing, ending, without desire, extinguished, and ceased. Remembering that all dharmas of the past and present are impermanent, suffering, and subject to cessation, one abandons attachment and abides in 25. If one cultivates equanimity with a focused mind, this is called equanimity based on non-desire. 26. These are the six kinds of joy based on attachment, the six kinds of joy based on non-desire, the six kinds of sorrow based on attachment, the six kinds of sorrow based on non-desire, and the six kinds of equanimity based on attachment and the six ki 27. Among them, what is meant by 'cutting off and accomplishing this'? This is said for what reason? 28. It means that these six kinds of joy based on non-desire take this, rely on this, and abide in this. 29. It means that these six kinds of joy based on attachment extinguish that, eliminate that, and spit out that, thus cutting off that. 30. It means that these six kinds of sorrow based on non-desire take this, rely on this, and abide in this. 31. It means that these six kinds of sorrow are based on attachment, and by extinguishing, removing, and expelling them, one thus cuts them off. 32. It means that these six kinds of equanimity are based on non-desire, and by taking this, relying on this, and abiding in this. 33. It means that these six kinds of equanimity are based on attachment, and by extinguishing, removing, and expelling them, one thus cuts them off. 34. It means that these six kinds of sorrow are based on non-desire, and by taking this, relying on this, and abiding in this. 35. It means that these six kinds of joy are based on non-desire, and by extinguishing, removing, and expelling them, one thus cuts them off. 36. It means that these six kinds of equanimity are based on non-desire, and by taking this, relying on this, and abiding in this. 37. It means that these six kinds of sorrow are based on non-desire, and by extinguishing, removing, and expelling them, one thus cuts them off. 38. There is equanimity with immeasurable pleasure, with various pleasures, and there is equanimity with a single pleasure, without various pleasures. 39. What is equanimity with immeasurable pleasure, with various pleasures? Paragraphs: $ 0 4 6 13 16 18 21 23 26 27 38 #
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Please segment these sentences into coherent paragraphs: 0. Contact gives rise to faith, vigor, concentration, wisdom, and other dharmas refers to the arising of the present existence. 1. Such dharmas arise due to contact, but are not contact concludes by clarifying their differences. 2. Because it is said to be not contact, the disciples hold that there are separate factors. 3. The fifteenth section clarifies the meaning of the five existences and six existences. 4. First, it distinguishes the points of contention. 5. Some people exclusively speak of five existences, while others speak of six, thus giving rise to contention. 6. Next, it distinguishes the principles. Five or six are not definite. When combined, it speaks of five; when divided, it speaks of six. 7. As for the six, evil has three grades. The upper grade leads to rebirth in hell, the middle grade to rebirth as an animal, and the lower grade to rebirth as a hungry ghost; 8. There are also three kinds of good: the highest good leads to rebirth in the heavens, the middling good leads to rebirth as a human, and the lowest leads to rebirth as an asura. 9. As for the five, according to the Abhidharma and other texts, asuras are included in the ghost realm. 10. In the Dharmanandi Sutra, they are included in ghosts and animals. Rahu, the asura, is a lion cub and is included in the animal realm. 11. In the Gatha Sutra, they are included in the three realms of ghosts, animals, and gods. Therefore, only five are mentioned. 12. Since the meaning is like this, one cannot insist on a biased interpretation. 13. In the text, it first says one existence refers to the single conditioned fruit in general. 14. Or two refers to the good and evil destinies. 15. Three refers to the three realms, four to the four modes of birth, five to the five destinies, and six to the six paths. 16. As for seven, it refers to the seven abodes of consciousness. The desire realm, including humans and gods, is considered one. The first dhyāna is two. The second dhyāna is three. The third dhyāna is four. The sphere of infinite space is five. The sph 17. In these seven abodes, the mind and consciousness are happily at ease, thus they are called abodes of consciousness. 18. A question is asked: 19. Why are they not called abodes of feeling, perception, or mental formations? 20. The explanation says: 21. The meaning of abode is in principle equally applicable to all. Consciousness is the mind king, therefore it is mentioned specifically. 22. A question is asked: 23. The desire realm has three evil destinies. Why are they not mentioned? 24. The treatise says: 25. In the three evil destinies, there is suffering and oppression. Consciousness is not happily at ease, therefore they are not discussed. 26. Another question is asked: 27. The form realm has all four dhyānas. Why is the fourth dhyāna not mentioned? 28. The treatise says: 29. In that place, there is the attainment of the formless concentration that harms the mind and consciousness. Consciousness is not happily dwelling there, therefore it is not an abode of consciousness. 30. Moreover, in the four dhyāna heavens, there are the Pure Abodes that enter nirvāṇa, and do not wish to remain for long, so they are not abodes of consciousness. 31. Question: 32. In the formless realm, there are four formless concentrations, and one level of non-perception. Why are they not mentioned? 33. The treatise says: 34. Non-perception has the emptiness of cessation, and also the remaining mind and consciousness. Consciousness is not comfortable and at ease, so it is not an abode of consciousness. 35. As for the term eight, it refers to the eight places of blessed rebirth. 36. Wealth and nobility among humans is considered one, the six desire heavens are considered six, and above the first dhyāna they are combined into one, thus totaling eight. 37. Alternatively, it can refer to the five realms of hell, hungry ghosts, animals, asuras, and humans, and the heavens of the three realms combined into eight. 38. As for the term nine, it refers to the nine abodes of sentient beings. 39. The humans and heavens of the desire realm are combined into one, the first dhyāna is two, the second dhyāna is three, the third dhyāna is four, the non-percipient heaven is the fifth, and the four formless concentrations are combined into nine. Paragraphs: $ 0 3 13 18 22 26 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Only seeing the limits, 1. Therefore it is not complete. 2. The commentary below has three parts. 3. First, briefly explaining the text. 4. Not understanding 5. Form arises from one's own mind. 6. Originally it has no substance, it is originally one's own mind. 7. Because the mind has no limits, 8. It causes form and so forth to also have no limits. 9. Now ordinary beings and the two vehicles do not understand this meaning and see it coming from outside. 10. Therefore they make limits and grasp it. 11. The commentary asks: below. 12. Second, extensively presenting questions and answers. 13. There are fourteen in total. 14. Now, the first is the difficulty of ordinary consciousness not distinguishing the Buddha's body. 15. The consciousness of sentient beings. 16. Because the treatise says they do not know the transformations of consciousness. 17. Therefore, it clarifies that the Buddha's body is manifested by the transformations of consciousness. 18. But ordinary people and the Hīnayāna do not know it. 19. The meaning of the question now is: 20. The transformations of consciousness are contaminated and belong to sentient beings. 21. The reward body is uncontaminated and belongs to the Buddha himself. 22. Why is the pure body only this contaminated consciousness? 23. Isn't it that ordinary and holy, contaminated and pure, are not distinguished? 24. The commentary answers below, second. 25. The answer of the same source, different streams, delusion and enlightenment. 26. Sentient beings up to non-duality. 27. This is the basis. 28. Sentient beings are false, therefore in contrast to falsity, 29. It is said to be the true mind. 30. All Buddhas are characteristics, therefore in contrast to characteristics, 31. It is said that its essence is equal. 32. This shows there is no increase or decrease. 33. Non-duality. 34. The one essence is not divided. 35. It means that the true mind of sentient beings is the essence of all Buddhas. 36. There is no increase or decrease, and no distinction is made between the two. 37. But the following passage explains the unexpressed function. 38. Because ignorance has power, 39. It causes the essence of suchness to be hidden. Paragraphs: $ 0 2 11 14 19 25 38 #
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Please segment these sentences into coherent paragraphs: 0. By seeing this earth with its gods, 1. The Dhamma-cloud can be known by inference, the Great Seer has gone; 2. By inference they know the Gadhi’s supreme fragrance, 3. As this fragrance blows, the trees will be in blossom; 4. So this fragrance of virtue blows in the world of the gods, 5. The unsurpassed Buddha can be known by inference.’ 6. The Question about Inference. 7. Seeing the forest-dwelling monks, in the deep Dhutaṅga qualities, 8. Again he sees the householder king, established in the fruit of Non-Returner; 9. Seeing both of them, a great doubt arose, 10. If he were to awaken, the householder’s qualities would be fruitless; 11. The one who crushed the doctrine of others, skilled in the three Baskets, 12. The best of speakers, I ask him, he will remove my doubt.’ 13. The eighty-two verses are finished in the Questions of Meṇḍaka.🔽All the verses in the Milida section are combined, and there are four hundred and twenty verses. 14. The collection of all the verses in the Milida section is finished. 15. The Numerical Collection 16. thirteen, fourteen, fifteen, sixteen, seventeen, eighteen, nineteen, twenty, twenty-one, twenty-two, twenty-three, twenty-four, twenty-five,🔽twenty-six, twenty-seven, twenty-eight, twenty-nine, thirty,🔽thirty-one, thirty-two, thirty-three, thirty-fou 17. forty-one, forty-two, forty-three, forty-four, forty-five, forty-six, forty-seven, forty-eight, forty-nine, fifty, 18. fifty-one, fifty-two, fifty-three, fifty-four, fifty-five, fifty-six, fifty-seven, fifty-eight, fifty-nine, sixty,🔽sixty-one, sixty-two, sixty-three, sixty-four, sixty-five, sixty-six, sixty-seven, sixty-eight, sixty-nine, seventy, 19. seventy-one, seventy-two, seventy-three, seventy-four, seventy-five, seventy-six, seventy-seven, seventy-eight, seventy-nine, eighty,🔽eighty-one, eighty-two, eighty-three, eighty-four, eighty-five, eighty-six, eighty-seven, eighty-eight, eighty-nine, 20. a thousand, a hundred thousand, a koṭi, a hundred koṭis, a thousand koṭis, a hundred thousand koṭis, an asaṅkhyeya, an asaṅkhyeyasam- 21. khyeya, a hundred asaṅkhyeyasamkhyeyas, a thousand asaṅkhyeyasamkhyeyas, a hundred thousand asaṅkhyeyasamkhyeyas, a niraya, a hundred nirayas, a thousand nirayas, a hundred thousand nirayas, a koṭi nirayas, a hundred koṭi nirayas, a thousand koṭi nir 22. For two reasons do all Buddhas, when they have attained the highest, not use the four requisites provided by themselves? They are the foremost of all those worthy of offerings, 23. and many gods and men, having given the four requisites, will be freed from suffering. Buddhas are a marvel, 24. and they are seeking a livelihood by begging from others. 25. For two reasons are space and Nibbāna not born of kamma, not originated by causes, not originated by conditions? They are not formed, and they are not subject to arising. 26. For two reasons did the King of Bārāṇasī, on seeing them, give his two sons to the ascetic? He thought, “My practice of charity will not be interrupted, and these princes will be freed from the suffering of living on roots and fruits.” 27. For two reasons are the properties of water entered into Nibbāna? They are coolness and the quenching of thirst. 28. For two reasons do they commit an offence? Through non-existence and through ignorance. 29. Through cold, through heat, and through over-eating, bile is deranged in three ways. 30. and by cold, by heat, by food and drink. 31. The Patimokkha is made to be concealed for three reasons: because of the greatness of the Buddha’s lineage, because of the greatness of the Dhamma, and because of the greatness of the bhikkhu-community. 32. The three qualities of the medicine are: Nibbana is entered into, it is a refuge for the sick, it destroys disease, it makes the deathless. 33. The three qualities of the gem are: Nibbana is entered into, it gives all that is wished for, it makes one bathe, it makes one shine. 34. The three qualities of the jewelled cloth are: it is perfect in colour, it is perfect in texture, it is perfect in taste. 35. The three qualities of the ghee-circle are: it is perfect in colour, it is perfect in texture, it is perfect in taste. 36. The seven triads are stated. The four reasons are: for the sake of ease in living in this very life, for the sake of the abundance of blameless qualities, for the sake of the state of being the path of all the Noble Ones, for the sake of being praise 37. The Buddhas, seeing these four reasons, resort to seclusion. 38. The mind-consciousness element occurs in four ways: as bent, as door, as what is measured out, as what is done by repetition. 39. The descent of the embryo into the womb is due to four causes: kamma, destiny, family, and the supplication. Paragraphs: $ 0 6 13 15 22 25 26 27 28 29 32 37 #
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Please segment these sentences into coherent paragraphs: 0. since the self is not observed as an agent or an object,🔽the one who speaks and the one who hears🔽are not observed.🔽Since there is no one who is bound, there is no bondage. 1. There is no one to be bound,🔽and so there is no liberation.🔽Since there is no one to be liberated,🔽there is no one to be bound. 2. Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there is no one to be bound. 3. Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there is no one to be bound. 4. Since there is no one to be liberated,🔽there is no one to be bound. 5. Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there is no one to be bound.🔽Since there is no one to be liberated,🔽there i 6. The meaning is in accordance with or not in accordance with🔽the object. The latter is like a sign of nonaccordance. 7. From the transcendence of all extremes of phenomena,🔽there is no teaching of “it is like this” 8. because no extreme whatsoever is rejected.🔽It is difficult to teach its own essence, 9. but in order to be free from grasping at existence and nonexistence,🔽in brief, it appears as the essence of all because it changes 10. in accordance with how it is imagined and contemplated.🔽Since it is the sign of anything whatsoever,🔽the mind is nothing whatsoever. 11. Therefore, since it is not anything and is everything, 12. it is spontaneously present as anything at all.🔽Since it is not limited in any extreme or direction, 13. it is not free from extremes because it is free from extremes.🔽Since it is not free from not possessing anything at all,🔽it is called “free” because it is free from not being free. 14. It is expanded because it is perfected by its essence. 15. which are threefold: the specific, the condensed, and the all-pervading. 16. In this way, the inconceivable correspondences🔽are expressed in part, but the meaning of the total purity 17. of all phenomena is realized through the fourfold totality.🔽The universe, beings, and the mind stream are realized to be pure, 18. and through the equality of the superior equality, 19. the maṇḍala is the field of Samantabhadra.🔽Through the four realizations—the single cause, the seed syllable, 20. the empowerment, and the direct realization—🔽everything is the great, perfect king, 21. because one’s own dominion is enjoyed from oneself.🔽The continuum of the self, others, and concepts 22. is the supreme, unsurpassed vehicle of total purity.🔽Having realized with perfect knowledge 23. all that is transcended and not transcended, 24. and in just appearing it is the very expanse. 25. The path is set forth in the esoteric instructions of Buddhaguhya. 26. The two, the illusory appearance of the body of the Buddha and the illusory appearance of false imagination,🔽are not four,🔽but are essentially empty.🔽From what is always devoid of a lineage and a continuum, 27. and is devoid of a lineage,🔽color, and shape, 28. everything, the outer universe and the inner inhabitants, appears.🔽In just appearing it is the dharmakāya,🔽which can become anything and is the accomplishment of everything.🔽If the general and specific characteristics of the afflictions are taught, 29. and the meaning of the unerring characteristics is realized,🔽it becomes the path of complete purification. 30. Therefore, the general and specific syllogisms🔽are free from the extremes of being one or many,🔽and are the realization of the indivisibility of suchness, 31. which is nothing at all. 32. And likewise, the absence of extremes.🔽 In order to destroy the five great elements, 33. each one should be divided into five,🔽 and they should dissolve into the space of the syllable tsha. 34. Mu is beyond the domain of speech and thought.🔽 Just as space cannot be grasped, 35. so is all of phenomenal existence.🔽 The support, the friend, the washing, the supportless wind, 36. the clarity, the burning, should be understood to be like fire. 37. Likewise, the five aggregates, the sense objects, the afflictions, the colors, and so forth,🔽 the meaning and the essence are mixed into one.🔽 Therefore, the reasonings and the statements of reasoning🔽 should be applied to whatever is to be esta 38. and the essence of the ascertainment should be🔽 expanded from wherever it is derived, such as the characteristics. 39. All are to be destroyed Paragraphs: $ 0 6 7 11 15 19 26 28 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Śiṅ. Ya-la-ā-yi is for ā-ya in the place of the i-letter. 1. Śa-śa-yya-te. 2. The final u-letters. 3. Hu. Ja-hū-ya-te. 4. Śa-tu-nya. Toṣṭu-ya-te. 5. Yu. Yo-yū-ya-te. 6. Ru. Ro-rā-ū-ya-te. 7. Nu. No-nū-ya-te. 8. Ā-ru-nannu-nya. 9. The general statement of the first consonant does not pervade the condition of the first vowel ya. 10. The condition ya is to be established. 11. In the case of the sound, 12. the group of ka is prohibited by the statement “The group of ca is like that of ka.” 13. The group of kro is like that of ku. 14. It is taught that🔽the change of ko and ku is only the group of ca. 15. The group of tsa is like that of tsa. 16. The change of lu and lu is like that of lu. 17. The change of bo and po is like that of po. 18. The final ri, 19. the final ta of ri, etc., is like that of ca, and the final ta of a, etc., is like that of a.🔽The group of tsa is like that of tsa. 20. The group of dza is like that of dza. 21. The group of ri is like that of ri. 22. And from the group of r, etc., the condition ya is to be established. 23. The qualities of ar, rt, and the first vr are taught. 24. The letter ḍa is the quality. 25. The letters at the end of the class 26. are the quality without the end of the class.🔽The long u of the class 27. is the quality of the class. 28. The letter ṇa is in front. 29. The letter ḍi is the quality of the class. 30. The letter ṇa is the quality.🔽The letter ḍa is the long u of the class.🔽The letter ṇa is the long u of the class. 31. The letters at the end🔽are the quality of the class.🔽The letter va is the quality of the class.🔽The letter ya is the quality of the class.🔽The letter pa is the quality of the class.🔽The letter ba is the quality of the class.🔽The letter ya is the qual 32. The letter ra is the quality of the class. 33. The letter ṣa is the quality of the class.🔽The letter sa is the quality of the class.🔽The letter ha is the quality of the class. 34. The letter kṣa is the quality of the class. 35. The letter a is the quality of the class.🔽The letter ā is the quality of the class. 36. The letter i is the quality of the class.🔽The letter ī is the quality of the class.🔽The letter u is the quality of the class. 37. The letter ū is the quality of the class.🔽The letter e is the quality of the class.🔽The letter ai is the quality of the class.🔽The letter o is the quality of the class.🔽The letter au is the quality of the class.🔽The letterṃ is the quality of the clas 38. The letterḥ is the quality of the class.🔽The letter a is the quality of the class.🔽The letter ā is the quality of the class.🔽The letter i is the quality of the class. 39. The letter ī is the quality of the class.🔽The letter u is the quality of the class. Paragraphs: $ 0 9 14 18 22 25 31 35 38 #
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Please segment these sentences into coherent paragraphs: 0. at that time, the inference having that property would not occur. 1. Why is that? 2. All properties. 3. If all properties are not apprehended, then the property-possessor is not apprehended. 4. That is the reply. 5. If sound, etc. is apprehended as the property-possessor, 6. but impermanence, etc. is not apprehended, 7. then, 8. therefore, inference is meaningless. That is the idea. 9. There, 10. with regard to impermanence, etc. 11. The so-called illusory phenomena are impermanence, etc. 12. The meaning is that one would apprehend sound, etc. after having abandoned permanence and impermanence. 13. One can see mere roughness, etc. without a scarecrow, etc. 14. But it is not the case that one can see an object devoid of permanence, etc. 15. The reply to that is “A man, etc.” 16. The property of that is the property of the subject. 17. “ That is” is the pervasion and the other. 18. “ If that” is the pervasion and the other. 19. “ That” is the nature of the subject. 20. The objection is stated: “Just as one apprehends the other, the place of the pervasion, so too one would apprehend the other, the place of the pervasion.” 21. “ If” is the objection. 22. Even though the substance of the whole, such as a pillar, is long, 23. when some of its parts are obscured,🔽it is not apprehended as long. 24. In the same way, even though the object that pervades time is pervasive, it is not apprehended as pervasive. 25. The response is: It is apprehended as long by direct perception. 26. Why is that? 27. Because the obscured tree and so on 28. is the whole. 29. What is that? 30. In the system of others, it is said to be the whole. 31. It is called long. 32. The meaning is that the whole is long, not the parts. 33. That whole that is long is to be understood through inference, 34. but it is not to be understood through direct perception. 35. The statement of the opponent’s position, which is based on the premise that the existence of a long thing is to be understood through inference, is as follows: 36. “It is like this.” 37. Because when one part moves, 38. all move, therefore it is understood that that thing is a long one. 39. If it were not a single thing, Paragraphs: $ 0 3 9 15 20 22 26 35 #
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Please segment these sentences into coherent paragraphs: 0. Furthermore, these four stages of fruition are endowed with five conditions. 1. First, abandoning the previously attained path. 2. Second, attaining the previously unattained path. 3. Third, realizing the single flavor of severing the bonds. 4. Fourth, suddenly attaining the eight knowledges. 5. Fifth, simultaneously cultivating the sixteen aspects. 6. The other stages are not like this. 7. Therefore the Buddha only speaks of the four fruits of the śramaṇa. 8. Furthermore, these four stages of fruition. 9. Are the most excellent, peaceful, and restful places for yogis. 10. The other stages are not like this, so the Buddha only speaks of the four fruits of the śramaṇa. 11. Furthermore, the noble path in these four stages of fruition is effort. 12. The severing of the bonds, which is the culmination of this effort, is what is to be done. 13. This is the culmination of what is to be done. 14. The noble path in the other stages is effort, but not the culmination of effort. 15. In the other states, the bonds are severed, and what is to be done is completed. 16. Therefore the Buddha only speaks of the four fruits of the śramaṇa. 17. Moreover, in these four states of fruition, practitioners may extensively cultivate the holy path. 18. In the other states, this is not so. 19. Therefore the Buddha only speaks of the four fruits of the śramaṇa. 20. Furthermore, in these four states of fruition, 21. yogis are able to understand well the merits and faults. 22. The merits are the path and the fruits of the path. 23. The faults are the causes and effects of birth and death. 24. In the other states, this is not so. 25. Therefore the Buddha only speaks of the four fruits of the śramaṇa. 26. Moreover, in these four states of fruition, 27. yogis are able to well grasp the characteristics of the four noble truths. 28. In the other states, this is not so. 29. It is like a person on a road 30. who has not yet been able to well grasp the characteristics of the four directions. 31. If they sit in one place, they will be able to well grasp them. 32. This is also like that. 33. Therefore the Buddha only speaks of the four fruits of the śramaṇa. 34. Moreover, in these four states of fruition, 35. If one regresses, there are those who know it. 36. Other states are not like this. 37. It is like in a village or town, if one is robbed, there are those who know it, not in between the two. 38. Therefore the Buddha only speaks of the four fruits of the śramaṇa. 39. Furthermore, in these four states of fruition, Paragraphs: $ 0 8 11 17 20 26 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The ninth part is green. 1. The splendor of the glorious ones is the source and the source of all these. 2. These are the pure means and wisdom that pervade the entire sky, and they are the father and mother of all the buddhas and bodhisattvas. 3. This is the common explanation of the Vajra Explanation. 4. The first of these is the Great Glory. 5. The mother is the perfection of wisdom. 6. His father was skilled in means. 7. The vajra-bodhisattva of the Dharma will also be born, and the family will be born. 8. This is the explanation. 9. This is the same as the text. 10. Then he began to speak of the name of the one who was the best among all sentient beings. 11. In the center is a beautifully written form. 12. The mandala of the mandala will be its place. 13. The secret of body, speech, and mind. 14. This is the way it is. 15. Therefore, since the concomitant cause is to explain the process of generating the mandala master, it is posited as the previously purified world of the vessel by the purity of the field. 16. The world of sentient beings is explained to be perfect. 17. Then there is desire. 18. Then, after that, is the name of the one who is holding the post. 19. Great desire is the joy of practicing the ultimate with the highest application of skill and wisdom, which is not two. 20. The vessels are the worlds that are suitable for the training of the vessels for the enlightenment. 21. The word joy is used because the great desire itself is the form of the sound that arises from it, and it pervades the ten directions. 22. The collection of the victorious ones is divided into nine types of awareness, the four types of awareness and the five types of awareness. These nine goddesses are to be placed within ones awareness. 23. The lotus is a red eight-petalled lotus that is placed in the triangle. 24. The center is a monkey. 25. The fruit is like pearls, and it is very tight. 26. The moon of wisdom is the moon of joy. 27. The mandala of that mandala is the city of liberation, the mansion of the innumerable gods. 28. The Buddha himself is the best of friends. 29. The king said, I have taken it out of the boys mouth and have it drunk. 30. The word "inverse" is because it is irreversible. 31. Therefore, when the empowerment gives breath to beings, they will see that all beings are born with the seed. 32. The term all sentient beings is the ultimate of the elements, such as the earth, and so forth. 33. What is it like? 34. The mind of the living creates the self. 35. This is the first of the three. 36. The mind is the mind of enlightenment. 37. I am my own nature. 38. The object is attainment. 39. The empowerment of beings by the bodhicitta is the attainment of the bodhicitta mode. Paragraphs: $ 0 4 10 15 22 28 32 #
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Please segment these sentences into coherent paragraphs: 0. In the heavens and among humans, there are also such cases. The gods also constantly fight with the asuras and kill each other. Among humans, there are also those who use pits, traps, and poison to kill sentient beings. 1. Answer: 2. In the heavens and among humans, there are those who abstain from killing and other such acts, but in the three evil paths, there are none. We should know that the sins and sufferings in these realms are especially severe. 3. Moreover, due to killing and other such causes, humans lose the benefits and pleasures of longevity and so forth. 4. In ancient times, people had immeasurable lifespans, their bodies emitted light like the sun and moon, they could fly freely, the earth naturally produced whatever they desired, and there was naturally glutinous rice. However, due to the sin of killi 5. Moreover, if one abstains from killing and so on, one will regain benefits and happiness, and one's lifespan will increase. For example, those with an 80,000-year lifespan can enjoy desires as they wish. 6. Therefore, we know that killing is unwholesome. 7. Moreover, in the land of Uttarakuru, there is naturally glutinous rice, and clothes grow from trees, all because of abstaining from killing and so on. 8. To put it briefly, all the pleasures and necessities of sentient beings arise from abstaining from killing and so on. Therefore, we know that killing and so on are unwholesome actions. 9. Moreover, killing and other such dharmas are abandoned by good people. If all Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, and other virtuous people also abandon them, then we know they are unwholesome. 10. Question: 11. Good people also allow killing and other such things. In the Veda scriptures, it is allowed to kill sheep for the sake of the heavenly sacrifice. 12. Answer: 13. These are not good people. Good people always seek to benefit others, cultivate compassion, and treat enemies and friends equally. 14. How could such people allow killing? 15. These people, with minds defiled by greed and anger, composed this scripture. Seeking rebirth in the heavens, they curse other beings. By the power of their merit, they are able to accomplish this. 16. Moreover, killing and other such things are not done by those who attain liberation. Therefore we know they are unwholesome. 17. Question: 18. Those who attain liberation also do not do other things, such as eating after noon. Could this also be unwholesome? 19. Answer: 20. Because this is a cause of sin, even good people abandon it. 21. If a dharma is without fault, it should not be abandoned. 22. Eating after noon and so forth can harm pure conduct, so they are also abandoned. 23. There are dharmas that are abandoned because their nature is unwholesome, such as killing, stealing, and so forth. 24. There are dharmas that are also abandoned because they are causes and conditions for unwholesomeness, such as drinking alcohol, eating after noon, and so forth. 25. Therefore, we know that killing is unwholesome by nature. 26. Moreover, those who kill are hated by many people, like lions, tigers, wolves, enemies, thieves, and caṇḍālas. 27. If this dharma is hated by people because of its causes and conditions, how could it not be unwholesome? 28. Moreover, if one does not kill, they are loved by many people, like the sages and saints who practice compassion. 29. Therefore, we know that killing is unwholesome. 30. Question: 31. There are those who kill, but because of their bravery and strength, they are loved by people, like those who kill enemies for the king and are loved by the king. 32. Answer: 33. It is because of causes and conditions, not deep love. 34. It is said that if a person uses evil deeds to please the master, but the master becomes disgusted, the person will be doubted in return. 35. If one gives rise to doubt with evil matters, how can it be called love? 36. Moreover, one who practices unwholesomeness does not even love oneself, let alone others. 37. Therefore, one should know that killing is an unwholesome dharma. 38. Moreover, killing and other dharmas are the causes of suffering such as beating, harming, binding, and so forth. Therefore, one should know that they are unwholesome. 39. Question: Paragraphs: $ 0 10 12 16 18 20 30 32 39 #
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Please segment these sentences into coherent paragraphs: 0. In the empowerment, there are also ten:🔽First, it clarifies the place of origin. 1. The light emitted from the mouth indicates the transmission of the teaching path. 2. The two lights named unobstructed indicate unobstructed eloquence and mastery of speech and teachings. 3. Fearlessness means not fearing the profundity of principles and being fearless in the midst of the assembly, with the remaining meanings the same as before. 4. Entering Samantabhadra's mouth means causing him to speak as the Buddha speaks and because it is transmitted by the mouth. 5. Moreover, if it exits the mouth and enters the ear, it is for the sake of hearing; 6. now, if it exits the mouth and enters the mouth, it is for the sake of speaking. 7. Why is it only added to Samantabhadra? 8. It shows that what is said here is the universal Dharma. 9. This is the same as the appearance of the empowerment, why does it not enter the crown? 10. Because it is combined with the teachings. 11. Moreover, in the Nirvana Sutra, the Buddha himself emits light from his mouth and then enters his mouth, showing the meaning of gathering and extinguishing. 12. That sutra says, The Tathagata's light emerges and then returns, not without cause or condition, it must be the final appearance of nirvana that has been accomplished in the ten directions. This is different from this. 13. In the second, at that time, the explanation of the benefits of empowerment, surpassing a hundred times, surpassing the same kind to illustrate the superiority of the Dharma, fearing confusion with the Buddha, therefore distinguishing it. 14. The section on empowerment is concluded. 15. The second main section has two parts: 16. First, the question; 17. Second, at that time Samantabhadra, the answer, which has three parts: 18. First, citing past events; second, classifying the present answer; third, the benefits of hearing the name. 19. The first, the shaking of the earth, clarifies the main section's title, indicating the inspiration of this great Dharma about to arise. 20. The emergence of the treatise's difficulty and light clarifies that this wonderful virtue, hearing the name, gives rise to the awareness of questioning, therefore able to question the ten gates of nature arising. 21. If it were not so, what would one know to request? 22. The third, the section on requesting, also has two parts: prose and verse. 23. The prose has three parts: 24. First, requesting by presenting the Dharma; second, requesting by praising the assembly; third, requesting by praising the teaching. 25. In the praise of the assembly, there are three parts: 26. First, it states the great assembly; second, below good learning, it praises the complete virtues; third, below accomplishing such, it concludes the assembly. 27. In praising the virtues, it briefly praises ten virtues: 28. First, pure precepts and actions; second, mindfulness and wisdom accomplished; third, fulfilling the two adornments; fourth, abiding in the Buddha's manner; fifth, possessing the Buddha's practices; sixth, below right mindfulness, the virtue of great 29. The conclusion can be understood. 30. Third, below you, it praises the speaker's virtue of being able to speak. 31. It also manifests ten virtues: 32. First, planting much goodness; second, accomplishing wonderful practices; third, mastery of concentration; fourth, realizing the profound and secret; fifth, skillfully removing doubts; sixth, penetrating the teachings; seventh, well knowing faculties 33. Excellent below concludes the request. 34. Excellent has three kinds: 35. First, the essential of the Dharma is wonderful; 36. Second, the two assemblies are capable of hearing; 37. Third, you are capable of speaking, therefore it says please explain. 38. In the verse request there are nineteen verses, divided into three parts: 39. First, one and a half verses praise the speaker and listener, second,正請十門性起, third, Pure and true and below praises the virtues and encourages speaking. Paragraphs: $ 0 7 11 13 15 18 23 25 28 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Just as the case-ending in the expression “the lightning-flash of the flash of lightning” shows the relation of both kinds, so too here the locative case-ending shows the relation of the concentration previously stated and the desire. 1. The locative case-ending is like a mark. 2. “A māṇika is four doṇas, a khāritthī is four māṇikas.” 3. “Sāmi” 4. “Sāmitta” is the relation of ownership. “Generated by the action of the body” means “generated by the action of protecting, etc.”🔽“Tañca” is a neuter demonstrative pronoun referring to “sāmitta.” “In all relations” is said because the relation is of 5. “The seen instance is stated as follows: 6. “He who is Kundalī is Devadatta” — the word “Kundalī” is established, but the word “Devadatta” is not established. 7. Just as in the case of the genitive in “the king’s man” the genitive is used because of the man’s being subordinate to the king, not because of the man’s being distinct from the king, so too in the case of the genitive in “the king of the men” the ge 8. The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning i 9. The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning i 10. The meaning is: “The connection is made by the distinctness of the two terms.”🔽The meaning is: “The connection is made by the distinctness of the two terms.” 11. The meaning is: “The connection 12. “What is the characteristic of the agent? ”—The reply is: “In the agent, etc.,” The word “devadatta” is established in the agent in the sense of “goes,”🔽“Devadatta cooks rice” is established in the action in the sense of “he does the action of cookin 13. “What is the characteristic of the agent?” “The agent is established in the doing,” he said. “The doing is the doing of the action.” “The doing is the doing of the action” is the connection. “The doing is the doing of the action” is the explanation o 14. The doer does the action by way of the principal state, and the other factors by way of the subordinate state.🔽It is said: “By way of the separation of the other factors, by way of the arising of the other factors, by way of the seeing of the separat 15. In the commentary to the Vakyapadīya, it is said: “By way of the separation of the other factors, by way of the arising of the other factors, by way of the seeing of the separated, etc., the action is separated, or it is seen.”🔽In the commentary to t 16. In the commentary to the Tatiyapatthāna, it is said: “By way of the separation of the other factors, by way of the arising of the other factors, by way of the seeing of the separated, etc., the action is separated, or it is seen.”🔽In the commentary t 17. In the commentary to the Tatiyapatthāna, it is said: “By way of the separation of the other factors, by way of the arising of the other factors, by way of the seeing of the separated, etc., the action is separated, or it is seen.”🔽In the commentary t 18. In the commentary to the Tatiyapatthāna, it is said: “By way of the separation of the other factors, by 19. The word “is” is used in the sense of “exists” (bhavati) in the phrase “the existence of Devadatta” (devadattassa bhavo), and in the sense of “is done” (kriyate) in the phrase “the doing of Devadatta” (devadattassa karaṇaṃ). 20. and in the Potthaka: “It is, it exists” (i.e. it is, it exists for the maker). By the word “etc.” (in the above quotation from the Paramatthamañjūsā) the occurrence of the maker, etc. (i.e. the maker, the instrument, the object, etc.) is included. Fo 21. But the state of being the maker belongs to the pot, etc., even though they are insentient, 22. because the usage of the word “is” in the sense of existence is wrong by long practice. 23. This is the meaning here: “The state of being the maker belongs to the pot, the sword, etc., even though they are insentient, in the absence of the reason for the state of being the predominant factor as described (above). 24. If it be asked: ‘Why?’ (the answer is:) because the usage, the occurrence, of the word ‘is’ in the sense of existence, in the object to be denoted by it, is due to long practice of error, beginninglessly. 25. Therefore the passage beginning with ‘But the state of being the maker belongs to the pot, etc.’ is stated. What is meant? The meaning of the word is one way, the meaning of the nature is another way. 26. For the word does not extend to the external object. Thus: 27. By contact with another, the tongue thinks it is burnt, 28. Otherwise the meaning of burning would be conveyed by the word for fire. 29. But by the wrong practice of the word “cook” which has been current from beginningless time, the state of being a cooker is made to belong to the external things such as the pestle, etc., as if it were their individual essence, which it is not.”🔽And 30. Of action, instrument, and object.🔽When the cooker is distinguished 31. By the different principal things,🔽The states of being cooked, instrument, 32. And object are also produced.🔽When they are used with meanings of action, instrument, and object, by the words “cook” and so on, which are the words “cook,” “pestle,” “rice,” etc., the cooker is known by the words, whether the three states of being a 33. The meaning is: not by the principal thing.🔽By the words “cook” and so on, the cooker is known by the words, 34. whether the three states of being a cooker, etc., belong to the words or not.🔽The meaning is: not by the principal thing. 35. Not by itself: it is produced by the action of its own conditions, etc., and for that reason, even though it is quite inactive, the sprout is the agent of the act of arising, 36. and it is said, “The sprout arises.” For this is said:🔽“Prior to arising, prior to arising, things are unarisen; The condition is the support for the arising of the idea; 37. The remaining is by the one who is arisen; The agent is by the act of arising.” 38. “The one who is arisen” is Devadatta, etc.🔽What is an instrument? He says, “But that by which,” etc. The word “that” is the demonstrative pronoun. By this he shows that even though there is no sutta statement of the instrumental case, 39. the instrumental case is established by implication as “that by which something is done.” This is the explanation: Paragraphs: $ 0 2 5 8 12 14 19 21 26 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. and on the side, the four Sugata hand implements. 1. One should do the rite in one place. 2. The hand implements of Vajrarupa and so forth🔽are drawn all at once, likewise one,🔽three wrathful ones, one obstacle-removing one, 3. and four goddesses in the ten directions. 4. Likewise, for each hand implement, 5. the wrathful ones are also individual. 6. The rest are drawn as before. 7. Again, in the nineteen directions, 8. one should draw according to the number. 9. Again, some assert twenty, 10. adding the all-activity one. 11. and it is endowed with a mango with a little water.🔽They are arranged in order, 12. and the mango, etc., are placed on the left. 13. Having sat down, one should offer the sacrificial cake. 14. It is known as pearl, silver, and gold. 15. It is lapis lazuli and coral. 16. It is the kandali and the staff.🔽It is the bhrkuti and the karnika,🔽and it is said to be barley, wheat, rice, 17. sesame, and beans.🔽It is filled with these five grains, 18. five medicines, and five jewels. 19. With the form of one's deity, 20. having generated it with water, 21. having poured in a little water, 22. it is called the victorious bowl. 23. It arises from the syllable vaṃ. 24. Place it on the jeweled vessel on top of the vase,🔽and the pledge maṇḍala is generated by the principal hand implements. 25. Having summoned the gnosis maṇḍala, 26. one should offer the water for the feet, and so on, in sequence. 27. Having united with the pledge, 28. one should please and make offerings.🔽One should also make offerings with flowers, incense, and so on 29. with great effort. 30. Ringing the bell, 31. one should praise and recite. 32. Holding the left fist to the heart, 33. binding the vajra flower, 34. the vase filled with water🔽should be placed on top of the kapāla. 35. Having made offerings and prostrations, 36. the nature of the maṇḍala wheel 37. should be placed with the nature of water, or placed in the vase. 38. In this and other ways, 39. Having done all of them individually, Paragraphs: $ 1 7 13 19 25 31 38 #
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Please segment these sentences into coherent paragraphs: 0. application, medicine, and herbs, 1. pacification, and mantra— 2. these are the synonyms of medicine. 3. Here, 4. the sages who are skilled in the Ayurveda have taught and explained the synonyms of medicine such as treatment, beneficial, and so forth. 5. The commentary on the essence of the eight branches called Moonlight on the Meaning of the Words was composed by the master Candranandana. 6. This concludes the commentary on the twenty-second chapter of the treatise on the science of healing. 7. This concludes the commentary on the fourth chapter of the treatise on the essence of the eight branches called The Light of the Moon. 8. Now the procedure for emetics will be explained. 9. Here, 10. it is entirely logical to explain the chapter on procedures immediately after the chapter on healing, 11. because healing must rely on the chapter on procedures.🔽Moreover, 12. knowing the strength of time and action,🔽one should apply emetics for the purpose of🔽bile, meat soup, molasses, 13. juice, or beer as explained in the procedures. 14. The treatment by reasoning stated thus and so forth is mostly dependent on the site of the rite. 15. The application of emetic medicines is the rite, the action. 16. Therein, the emetic medicine expels the disease. 17. Thus, it is explained that among the five types of actions such as emesis, emesis is the best. 18. The great sages such as Ātreya have explained it thus. As before, it should be explained. 19. The best emetic is potionson.🔽The root of long pepper is the best purgative. 20. Others are distinguished according to the disease. 21. Here, 22. The best of emetics is the fruit of the plant called posonna, which is the best of all medicines. 23. It is without fault. 24. Therefore, that medicine is beneficial for all diseases at all times. 25. Of all purgatives, the root of the plant called durvi is the best. 26. It always purges all diseases well and does not cause harm. 27. Other medicines such as jimuta are superior and best in terms of specific differences based on the specific humors of diseases. 28. They are not beneficial for all times and all diseases like the fruit of posonna and the root of durvi. 29. The fruit of posonna is pale in color. 30. It should be very yellow or not so, 31. on an auspicious day of the month. 32. In the spring, at the end of winter,🔽it should be placed later in a vessel of straw, 33. covered, and the vessel smeared with cow dung. 34. It should be placed in a grain container. 35. As for the words,🔽it should be very yellow or not so,🔽it should be very yellow or not so yellow, not too pale from ripening. 36. Similarly, it should not be very blue, since that is unripe. 37. Having thus ripened, neither too much nor too little, on a day and date that is auspicious and good, and so on, in the spring season, it is well harvested and taken, dried and refined, and placed in a vessel made of straw. 38. Above, it is bound with string and so on. Below that, the vessel is smeared with cow dung from the outside. 39. After smearing it in that way, the bundle of straw is placed in a heap of rice and left there for eight days. Paragraphs: $ 0 8 12 21 29 #
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Please segment these sentences into coherent paragraphs: 0. As I see it, as I hear it. 1. ' Following one's ability, one does not cling to what one sees as the truth, saying it is true for oneself but not true for others, and does not think about it again later. 2. These wise people, following worldly speech, all wish to make others know the true meaning, as seen and heard, but not as thought. 3. Thus, Brahma King! 4. If there are sentient beings - foolish ordinary people who have not yet attained the supramundane holy wisdom, and therefore do not yet know that all dharmas are as they are, inexpressible - these foolish ordinary people, if they see or hear of pract 5. 'There really are such dharmas, as I see them, as I hear them. 6. These ordinary people, according to what they see and hear, grasp at what they see according to their ability and strength, saying it is real and true for themselves but not for others, and do not contemplate it again. 7. If there are sentient beings who are not ordinary people, who have already seen the ultimate truth and attained the supramundane holy wisdom, and who know that all dharmas are thusness and cannot be spoken of, these holy ones, whether they see or hea 8. 'There are no real practiced dharmas, no real non-practiced dharmas. What I see and hear is only false conceptualization of the characteristics of practiced and non-practiced dharmas, or the wisdom of a person. 9. This is called practiced and non-practiced dharmas, but there are only names, no real substance. 10. As I see and hear. 11. According to one's ability and strength, one does not cling to one's own views, saying they are true and others are false, and later does not think about it again. 12. These sages, in accordance with worldly language, speak in this way in order to make others understand the true meaning. 13. Thus, Brahma King! 14. These sages, due to their holy wisdom and insight, cannot speak of the suchness of the ineffable Dharma, which includes both practice and non-practice. This suchness of the Dharma is in order to make others realize and understand, so various names ar 15. At that time, the Great Brahma King asked the Bodhisattva Wish-Fulfilling Jewel Radiance: 16. How many sentient beings are able to understand and penetrate such subtle and profound true Dharma? 17. The Bodhisattva replied: 18. Brahma King! 19. As many times as the minds of illusory people change, that many sentient beings are able to understand and penetrate this profound Dharma. 20. The Brahma King said again: 21. This illusory person is non-existent, from where do these mental changes come? 22. The Bodhisattva replied: 23. Brahma King! 24. The Dharma realm is neither existent nor non-existent. Such sentient beings are able to understand and penetrate this profound meaning. 25. At that time, the Brahma King said to the Buddha: 26. World-Honored One! 27. This Samantabhadra Bodhisattva is inconceivable, penetrating such profound meanings. 28. The Buddha said: 29. So it is, so it is. 30. Brahma King! 31. As you have said. 32. Why is it so? 33. This Samantabhadra Bodhisattva has already taught the Brahma King to study and contemplate the Dharma of accepting non-arising. 34. Then the Great Brahma King and the Brahma assembly rose from their seats, bared their right shoulders, touched their right knees to the ground, joined their palms in respect, and bowed their heads at the feet of Samantabhadra Bodhisattva. They said t 35. It is rare, it is rare. 36. Today we have seen the Great Teacher and heard the true Dharma. 37. At that time, the World-Honored One, having penetrated all dharmas without obstruction, said to the Brahma King: 38. This Ratnaprabhāsa Bodhisattva will attain Buddhahood in the future, named Meritorious Jewel Flame Auspicious Supreme Treasury Tathāgata, Arhat, Samyak-Saṃbuddha. He will expound this subtle and wonderful Golden Light Sūtra. Three thousand koṭīs of b 39. Fifty koṭīs of bhikṣus who were practicing the bodhisattva path and were about to turn back from the bodhi mind, upon hearing the Dharma expounded by Ratnaprabhāsa Bodhisattva, attained a firm, inconceivable, and fulfilled aspiration, and again arous Paragraphs: $ 0 3 15 18 20 22 25 34 37 #
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Please segment these sentences into coherent paragraphs: 0. What does the term “pre-stream” mean? 1. If one who first attains the path is called a pre-stream entrant, then the term pre-stream entrant should refer to the eighth. 2. If one who first attains the fruit is called a pre-stream entrant, then those who are free from the passions of the two lower stages and those who are completely free from the passions should be called pre-stream entrants when they reach the path of 3. The term pre-stream entrant refers to one who first attains the fruit. 4. However, those who are free from the passions of the two lower stages and those who are completely free from the passions are not called pre-stream entrants when they reach the path of insight into the truths, because they are established as that fru 5. The pre-stream entrant is necessarily one who has attained the fruit by means of the universal path, because the first fruit that is attained is used to establish the name. 6. The once-returner and nonreturner are not definitely attained for the first time, because only this fruit is necessarily attained for the first time. 7. Why is this name not applied to the eighth? 8. Because he has not yet fully obtained the path of the approacher to the fruit of once-returner, because he has not yet fully obtained the pure paths of insight and cultivation, and because he has not yet fully attained the stream of insight. 9. The eight forbearances and eight knowledges are called the stream of insight. At the time of the knowledge of the state of an arhat, all are fully attained. Therefore the eighth is not called a stream-enterer. For this reason, the stream-enterer is o 10. After this, he is reborn in the heavens and human realm, each seven times. 11. It should be said that he is reborn fourteen times. Why is it said that he is reborn a maximum of seven times? 12. This criticism is not valid, because the number seven is equal to the seven-leaved tree and the seven good factors. 13. By the power of the holy path, he does not exceed seven existences. Although the holy path is present in the interim, the power of the remaining actions holds him back and he does not realize nirvāṇa. Only in dependence on the Buddha appearing in the 14. If they do not encounter the Buddha's teachings, they will attain the fruit of arhatship at home. Having attained the fruit, they will definitely not remain at home, and the demeanor of a bhikṣu will naturally be accomplished. 15. Although they may not encounter the teachings spoken by the previous Buddha, they will give rise to extreme disgust towards the rest of their lives, and before long they will enter complete nirvana. 16. If one attains the fruit of stream-entry in the human realm, one will be reborn in the human realm seven times at most. This should be understood to apply to the heavenly realm as well. 17. Non-noble ones may also have up to seven rebirths, and through the maturation of their continuity attain nirvana. However, this is not definite, and therefore it is not mentioned. 18. Having explained that one who has not yet eliminated any of the cultivated afflictions is called a stream-enterer who will be reborn at most seven times, 19. we should now discuss the various sages who have eliminated [afflictions]. First, we should establish the approach and fruit of the once-returner. 20. A verse says: 21. Having eliminated three or four categories of desire realm [afflictions], one is a family-to-family [returner] with three or two rebirths. 22. Having eliminated up to five categories, one is a candidate for the second fruit. Having eliminated six categories, one attains the fruit of once-returning. 23. The treatise says: 24. If a stream-enterer, on the basis of these three conditions, eliminates three or four of the classes of the passions that are to be eliminated during the path of cultivation, he is called a family-to-family. 25. The first condition is that of eliminating passions, because he has eliminated three or four of the classes of passions to be eliminated during the path of cultivation in the realm of desire. That is, he either eliminated them in the state of ordinar 26. The second condition is that of perfecting the faculties, because he has perfected the pure faculties that are able to eliminate those passions. That is, he has perfected the three or four classes of pure faculties that are able to eliminate the thre 27. The third condition is that of being reborn, because he will be reborn in the realm of desire three or two more times. That is, having eliminated three classes of passions, he will be reborn three more times; having eliminated four classes of passion 28. These three or two rebirths are due to the actions that were created and increased in the state of ordinary person that will result in three or two rebirths. It is not the case that the saints, while in the state of the path of insight, are able to c 29. If any one of the three conditions is lacking, or if two or all are lacking, one is not called a family-to-family. 30. Why is it called a root? 31. The verse does not say that after the fruit of stream-entry, one progresses in cutting off afflictions and accomplishing the pure roots that can counteract them. 32. Because it is already established by implication, it is not fully explained. 33. If that is so, then one should not say three or two births, because the meaning of cutting off the fourth or third category is already established. 34. That is to say, if one has already progressed in cutting off the fourth or third category of afflictions, it is certain that there are three or two remaining births, so the characteristics of the family-to-family are not complete. Then, one should ad 35. However, the verse says three or two births because there is progress, and one may have fewer or no births in what is received, or more than that. 36. It should be known that there are generally two kinds of family-to-family: 37. One who is a family-to-family in the heavens is born in two or three families in the heavens and realizes nirvāṇa, either in one heavenly realm or in two or three. 38. One who is a family-to-family among humans is born in two or three families among humans and realizes nirvāṇa, either in one continent or in two or three. 39. If there are seven births, and birth is not fulfilled for seven, it is not the stage of family-to-family. To what category does nirvāṇa in the intermediate state belong? 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Please segment these sentences into coherent paragraphs: 0. There is no point in the instrumental ending in the case of the recognition of a difference. … Because it has the same form in all cases. 1. Or else, when the action is heard, the relation is made in the same way, because the result, called the absence of the absence of the desire to speak of the cause, which is the state of being an instrument, 2. is what is wanted to be spoken of. The instrumental ending is expressed thus: ‘He cuts with a knife.’ For this is said:🔽Having produced the relation, 3. some action stops.🔽When the action is heard, 4. the relation is made in some cases. 5. ‘He protects’ means ‘he protects a man.’ Then the action, which has the nature of a benefit, such as protection, etc., 6. becomes related to both of them. For the action, which is performed by the king, is related to him, and it is related to the man, too, because it has him for its object. So the action is possible for both of them. 7. and that is the reason why the notion of ‘being related’ arises in regard to the action which is related to both. 8. Because of the existence of the relation which is the cause of the notion, and which is of the nature of mutual dependence, the genitive case is used in such expressions as ‘the action of Devadatta’ and ‘the action of the cow.’🔽But when there is no m 9. the genitive case is used in the sense of the possessor, because of the possibility of the notion of ‘being related’ in the way already described. 10. In order to show that the genitive case is used in both senses, even in the absence of other words such as ‘qualities’ (in the expression ‘the sixth case is used in the sense of qualities’), he says: ‘But is it not so?’ etc.🔽If it is admitted that th 11. and he extends it to other cases as well. In order to object to the extension of the genitive case to such expressions as ‘the action of Devadatta,’ he says: ‘Devadatta’s action’ etc. 12. Then, in the case of the relation of ownership, which has the characteristic of mutual dependence, the reason is merely the desire to speak, as in the case of ‘micchādinā’ . 13. Having thus brought the questioner’s intention into the foreground, he said ‘yajjeva … idha pi’ in order to show that very relation of ownership in particular by the sixth case .🔽Herein, then is a particle intimating the beginning of the questioner’s 14. by the method of speaking to be described, it should be said thus: ‘paṭipādetabbatāya’ . 15. Because of the fact that it is subordinate, it is distinguished by the fact that it is not dependent on another. It is not a mere part of the other, but is itself a separate entity. It does not become a different form, as in ‘purisassa’ . 16. But the distinction, such as ‘rājā’ , etc., is distinguished by the fact that it is subordinate to that as a part of it. It is distinguished by the fact that it is not a mere instrument. 17. It becomes a different form from that, as in ‘rañño’ . The relation is one of distinction. It is not a relation of ownership. 18. and the difference of the basis is recognized as the reason for the difference of the meaning. The genitive case is recognized as the reason for the difference of the meaning.🔽The sound occurs in the domain of the meaning. The domain of the meaning i 19. The difference of the basis is recognized as the reason for the difference of the meaning. 20. Just as the difference of the meaning is recognized as the reason for the difference of the meaning in the expression “the wealth of the brothers,” not “the wealth of the non-brothers,” so too, although there is a difference of meaning, 21. the difference of the meaning is recognized as the reason for the difference of the meaning in the expression “Devadatta’s horse,” not “the horse of Devadatta.”🔽All this is recognized as the reason for the difference of the meaning in the connection 22. And the difference of the basis is recognized as the reason for the difference of the meaning in the connection of the genitive case, taking the difference of the basis as bound up with the meaning. 23. A dual-relation is called a relation of connection. Therefore this is a relation of separation (yāgamyate) … because of the occurrence of the expression of a relation which has the characteristic of separation of the connected thing which is the dist 24. But the distinction of the blue, etc., does not separate from the state of predominance by way of the state of being a cause, even though it is predominant by way of the state of being a different thing. 25. For the word ‘blue’, etc., expresses the lotus, etc., and the man, as in ‘His blue lotus, standing on the blue lotus,🔽the scent of the blue lotus’, but when it does not occur as a distinction then it separates, as in ‘The support of the lotus is the 26. the state of being a cause which is the characteristic of the state of predominance separates from the blue, etc., 27. therefore it remains as a distinction in the many ways, therefore some distinction only by way of the state of being a cause 28. separates from the state of predominance, thus by the mere state of being a distinction all the rest can be so, it should not be suspected. 29. With: because of the connection with the other. 30. Desired: desired by the grammarians in another Sutta, 31. because the Genitive is the connection of the possessor with the possessed. Therefore he says: “The connection only,” etc. 32. Herein, some say that the connection is the cause of the mother’s looking after the child, etc. But others say that since the mother is a process, the connection is established by the force of the other process intervening between the two, just as th 33. but not by the stick itself.🔽In the third case and in the second case, in the expression “kitaka” , the Genitive is stated in another Sutta thus: “The Genitive is also used in the sense of the Locative” , 34. and in another Sutta thus: “The Genitive is also used in the sense of the Ablative” .🔽The Genitive is stated in the sense of the Locative and in the sense of the Ablative by the rule of the Vutti-chanda . 35. In order to show the state of being established, he says “yathā cettha” and so on. Here too, in the two examples, the sutta is different from the other. 36. In order to show the state of being established, he says ‘yathā cettha’ and so on. Here too, in the two examples, because of the absence of the state of being completed by another Sutta, the Genitive is only in the desire to state the connection of o 37. He shows the meaning of ‘bahulā’ by ‘yathā dassana’. The example of the non-deceptive light is the truth and so on. 38. But in the case of the fifth case, the examples should be understood as ‘sabbe tasanti daṇḍassa’ and so on, which are only in the desire for the case-ending. 39. . Equal Paragraphs: $ 0 5 10 13 18 23 29 35 #
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Please segment these sentences into coherent paragraphs: 0. The sound of the winds and the sound of the winds is destroyed. 1. The trees are white with white lotuses, and the trees are white with white lotuses. 2. The butter is boiled with salt. 3. If you stop it, it will remove the hail, the hail, and the sound. 4. The ear is the sound of the wind. 5. It is good to fill it with butter. 6. The skulls of the dried-up caves. 7. The trees of the forest are the lotus trees, the trees of the forest are the lotus trees, the trees of the forest are the lotus trees, the trees of the forest are the lotus trees, and the trees of the forest are the lotus trees. 8. The root of the yak-shaped meat is hot. 9. The spider's thorns are hot in the mouth. 10. The four types of rice are like the four types of rice, and the same applies to the rice. 11. The water is boiled in a bowl. 12. The ear infection is caused by the filling of the ears with sesame seeds. 13. They have a thorn and a thorn, and a thorn and a thorn. 14. It is very difficult to cure. 15. The palm tree quickly destroys them. 16. It is also beneficial for diseases of the mouth and teeth. 17. Then, without feeling, 18. The next one is the one called the Tsarag. 19. The first is the fear of the ear, the fear of the ear. 20. He was given a medicine to cure his fainting. 21. The child, the elder, and the long-life. 22. Avoid the source of the polluted. 23. The sound of the wind is the most powerful. 24. The oil and the butter should be purified. 25. Then, after training your ears, 26. Then, pour the oil into the ears, and the juice, the salt, and the honey. 27. If you are a pure person, you will be harsh. 28. The earth is the center of the earth. 29. This procedure should be done with any ear piercing. 30. The medicine for the ears, hair, and so on. 31. It is beneficial to remove the pain. 32. The hair is covered with a scarf and a scarf, and the ears are covered with a clenched fist. 33. The ear should be cured of the disorder. 34. The ears of those with the disease of the ears are the most excellent. 35. The king said, You should put a lot of money into the food. 36. The ear is the result of the ear. 37. He gave me medicine and medicine. 38. The fruit of the nose is nourished. 39. Heal the ears of those who have a sore throat. Paragraphs: $ 0 3 8 11 18 23 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Third, the three are combined as only one enlightened nature, with the virtues of tranquility and illumination called concentration and wisdom. How could these two virtues temporarily leave the enlightened nature? 1. Third, below concentration, it clarifies that concentration and wisdom are mutually possessed, in two parts: 2. First, clarifying the possession according to the meaning, in three parts: 3. First, the Dharma. 4. One enlightened stillness and brightness is called concentration and wisdom. Therefore, these two will never stand alone. 5. Second, the analogy. 6. Above, using the left and right of one body to illustrate the two virtues not leaving the one nature, still fearing that the two virtues are separated, therefore using the two people's left and right as an analogy. 7. This is like the chapter on the non-duality of cultivation and nature, which says: The two and the one nature are like water forming waves, and the two are also non-dual, also like waves and water. 8. One should use that analogy to seek this analogy. 9. Third, below concentration and wisdom, the combination. 10. Second, from How can it be said that... is the explanation based on the text, in two parts: 11. First, wisdom endowed with concentration. 12. Male originally represents wisdom and also includes blessings and virtues, which is wisdom endowed with concentration. 13. Second, from The text says... is concentration endowed with wisdom. 14. As for the characteristics born from the seed of loving-kindness, the sutra says: The pure gate of loving-kindness, as numerous as dust motes in buddha lands, together give rise to a single wonderful characteristic of the Tathagata. 15. This is the concentration of impartial loving-kindness used to cultivate the characteristics. 16. The endowment with each other can be understood. 17. Second, from Therefore it is known... is the conclusion, in two parts: 18. First, concluding with the mutual identity of one and two. 19. In this text, both male and female possess two virtues, which illustrates the mutual endowment of the two dharmas of concentration and wisdom. 20. If they were not of the same essence, how could they mutually possess each other? 21. Therefore, the mutual endowment reveals the oneness of essence, so the two are non-dual, freely unfolding and contracting. 22. Second, from In reality... is the conclusion with the mutual identity of speaking and silence. 23. The principle is neither one nor two, but in response to conditions, two teachings are given. How is this different from not teaching? 24. The sūtra shows that men and women mutually possess these virtues, symbolizing that samādhi and prajñā are not different, and speaking and silence are no different. 25. Only those who understand this can understand the meaning of the Dharma symbols in the sūtra. 26. Second, below next, it clarifies, it is with the vow, in two parts: 27. First, showing the Dharma gate, in two: 28. First, clarifying the ten kinds of responsive manifestations, in four: 29. First, karmic retribution. 30. Second, below cultivating causes, worldly goodness, in three: 31. First, the five precepts, in two: 32. First, expressing the practice method. 33. Second, below if not, seeking to fulfill the vow. 34. If practitioners are dragged and broken by the five kinds of deluded karma, they should think of the suffering and happiness they will experience in the future, take refuge in Avalokitêśvara, and when the obstacles recede and the precepts are complet 35. As for the twenty kinds of goodness, if we follow the five precepts, false speech includes the four actions of the mouth, and alcohol includes the three actions of the mind, both of which belong to wisdom and are male. 36. If we analyze them in detail, not being deceitful is true and belongs to the male, not engaging in slander is harmonious and loving, and not speaking harshly is gentle and good, both of which belong to the female. Not being greedy or deluded is undef 37. Third, below cultivating meditation, the eight concentrations are the four dhyanas and four formless concentrations, each with cultivation and realization. 38. Let's discuss the first dhyana. The five dharmas are cultivation, and the five branches are realization. 39. Cultivation uses joy, diligence, and skillful wisdom, these three skillful means are distinguished and belong to the male; Paragraphs: $ 0 9 17 26 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Śāriputra, suppose that all of them were to come together to try to alleviate the torments of desire, the torments of anger, and the torments of ignorance of a single sentient being. 1. Each of those doctors would gather a pile of bṛhatī medicine as high as Mount Meru, and all of that bṛhatī medicine would be applied to a single being in order to completely pacify the burning of desire. 2. Śāriputra, 3. all those doctors, who lived for an eon, would become weary, 4. and all that bṛhatī medicine would be used up and exhausted, but they would still be unable to completely pacify the burning of desire, the burning of anger, and the burning of ignorance of that one being. 5. In that way, the Tathāgata, with the medicine of the unattractive and the application of the ointment,🔽many beings, 6. many hundreds of beings, 7. many thousands of sentient beings,🔽many hundreds of thousands of sentient beings, 8. many quintillions of sentient beings, 9. many sextillions of sentient beings, 10. many septillions of sentient beings, up to many ineffably ineffable numbers of sentient beings, the burning fever of desire is pacified by the application of the medicine and unguent of the ugly. 11. The burning fever of hatred of many sentient beings is pacified by the application of the medicine and unguent of the Dharma of love, 12. up to the burning fever of hatred of ineffably ineffable numbers of sentient beings is pacified. 13. With the medicine of dependent origination and the application of astrological calculations, he alleviates the torments of delusion of many sentient beings. 14. He alleviates the torments of delusion of sentient beings up to the utterly inexpressible. 15. “The bodhisattva mahāsattva who has attained the dharmakāya, having blessed himself to become the medicine of the Dharma, alleviates the torments of desire of many sentient beings.🔽He alleviates the torments of anger. 16. He alleviates the torments of delusion. 17. He alleviates the torments of desire, anger, and delusion of sentient beings up to the utterly inexpressible. 18. Therefore, 19. Śāriputra, 20. One should understand this point in the following manner. 21. The bodhisattva mahāsattva, having stabilized the dharmakāya, having blessed himself to become the medicine of the Dharma, pacifies the burning of desire of many sentient beings, up to pacifying the burning of desire of inexpressibly inexpressible se 22. He pacifies the burning of delusion. 23. Śāriputra, 24. I have directly perceived that long ago, beyond countless eons, the Tathāgata Dīpaṃkara appeared in the world. 25. Up to being called a Buddha, a Blessed One. 26. “Just as the blessed, thus-gone, worthy, perfect buddha Dīpaṃkara prophesied to me, ‘Young man, in the future, after countless eons, you will become the thus-gone, worthy, perfect buddha called Śākyamuni, a teacher and a buddha, in the world called S 27. “Śāriputra, just as the blessed, thus-gone, worthy, perfect Buddha Dīpaṃkara prophesied to me, ‘Young man, in the future, after countless eons, you will become the thus-gone, worthy, perfect Buddha Śākyamuni,’ 28. I attained the dharmakāya. 29. “Śāriputra, as soon as the blessed, thus-gone, worthy, perfect Buddha Dīpaṃkara had given me this prophecy, I attained the dharmakāya. 30. When I had attained the dharmakāya, after Dīpaṃkara there was a Śakra, lord of the gods, called Sunetra, who was the lord of the gods in the Heaven of the Thirty-Three, who had great miraculous powers, 31. He became powerful and famous. 32. At that time, there were 84,000 great cities in this Jambudvīpa. 33. There were many thousands of towns, markets, and mountain retreats. 34. All those great cities, markets, and thousands of mountain retreats were filled with many hundreds of thousands of living beings. 35. At that time, there was an intermediate eon of great illness. 36. Most beings had diseased bodies. 37. Their bodies were filled with sores, goiters, abscesses, leprosy, scabies, wind [disorders], bile, and phlegm. 38. There, many hundreds of thousands of physicians strive to cure the illnesses of those beings. 39. Śāriputra, Paragraphs: $ 0 5 15 18 24 27 30 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Oh! 1. The Wheel of Glory, the Supreme Bliss. 2. The explanation of the realization of the image. 3. Supreme Bliss, the child of the deity, sits in the ti-ka. 4. Samvara Abhisamayatic The Wheel of Glory is the supreme bliss. 5. The Commentary on the Realization of the Image: Homage to the glorious Wheel of Supreme Bliss! 6. First, in the high places of the charnel grounds and mountains, the hair is freed. 7. The yogi, who was in the five-colored nectar wheel, opened his mouth directly to the south. 8. The Buddha sat on his corpse and said, Sri Heruka, which is the meaning of the four syllables. 9. The meaning of the verse is as follows: Śrī is nondual wisdom; Ā is emptiness, and so forth. 10. The flesh is free from the spiders web, and the flesh is not present anywhere. 11. I will take the vows of the second hand and say to all sentient beings, I am the one who has the power to do this. 12. To benefit and bring happiness, recite the word Śrī Heruka Aḥma three times. 13. The first is the om, the last is the hūṃ, the hūṃ, the phaṭ, and the last is the hūṃ. 14. The explanation of the realization of the wheel of supreme bliss. 15. The alphabet with the first syllable is three times as many as five light rays. 16. From the three wheels, the gods and the gods, were made to dwell in the enclosure. 17. What is the meditation on the destruction of obstacles? 18. Here it is said: First, the yogin of the tree said, I am a beggar. 19. Meditate on the four places. 20. The four stages of the purification of the four elements are obtained from what? 21. How can I meditate on the compassionate and the compassionate? 22. They should liberate all sentient beings from the suffering of samsara and bring them to the great bliss of being one with the nature of reality. 23. Compassion is the liberation from suffering. 24. Because of the nature of love, it is equanimity. 25. It is the practice of loving kindness and so forth. 26. Meditate on all these things with the words, I will meditate on the Buddha. 27. The object of the image is to be explained as emptiness. 28. This is because it dispels all the stains of conceptual thought. 29. The second vow is to purify all physical actions. 30. All beings have existed from beginningless time. 31. The nature of the pure heruka is also shown to be form. 32. By meditating on the alkylas, all the actions of speech and paths are pure. 33. By generating the mind, all virtuous actions are increased. 34. The offering of the pure aggregates and so forth is the offering of the pure aggregates. 35. This will quickly lead to enlightenment. 36. The word form is derived from the words production. 37. The mind is like a head, a water-pool, a mirage, a water-tree, an illusion, and so forth. 38. The nature of all tathāgatas is called suchness. 39. The meaning of the Buddhas words: If you are attached to the deities of the manifesting deities, etc. , Paragraphs: $ 0 3 6 14 17 22 27 30 36 #
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Please segment these sentences into coherent paragraphs: 0. food and drink, bedding and mats, 1. they should not be allowed to share in the offerings. 2. There are those who violate neither the fundamental precepts nor the grave offenses. 3. If there are sentient beings 4. who give rise to doubts regarding the Buddha, Dharma, and Saṃgha, 5. and then renounce the world in this [Buddhist] teaching, 6. up to seeing others reading and reciting [the scriptures], 7. and create obstacles, even for a single verse, 8. this is not a fundamental offense, 9. nor is it a heinous crime. 10. This is called extremely evil, 11. close to a heinous crime. 12. If one does not repent and remove the root of one's offense, 13. one will never be allowed to renounce the world in the Buddha's teaching. 14. Even if one renounces the world and receives full ordination, 15. if one does not repent, one will also be expelled. 16. Why is this? 17. Because one does not believe in the true teaching, 18. slanders the Three Vehicles, 19. destroys the eye of the true Dharma, 20. wishes to extinguish the lamp of the Dharma, 21. cuts off the lineage of the Three Jewels, 22. diminishes the benefits of humans and gods, 23. and falls into evil destinies. 24. These two kinds of people are called those who slander the true Dharma, 25. those who revile the sages, 26. those whose lifespans in hell increase, 27. and those who increase evil dharmas. 28. This is called the fundamental great grave offense. 29. What is it? 30. This is a fundamental offense of unseemly conduct. 31. If a bhikṣu intentionally engages in sexual activity, 32. intentionally kills an ordinary person, 33. takes what is not given, 34. or commits intentional false speech, 35. among these four, 36. if one commits any one of these offenses, 37. one is not allowed to accept the property of the Saṅgha from the four directions. 38. Food, drink, and bedding, 39. all are not allowed to be used together. Paragraphs: $ 0 2 16 24 29 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The heart itself is the mandala. 1. The inner and outer are the essence of the mind. 2. It is diverse and diverse. 3. The outer form, the sound, and so forth. 4. The six senses are the six senses. 5. The inner egg, etc. 6. The substance of the accomplishment is the abiding. 7. The inner and outer are the same. 8. The Bodhisattva Vajradhara. 9. The Great and the Small. 10. The nature of the body is the nature of the mind. 11. It is the nature of the friend of beings. 12. The Buddha and bodhisattvas 13. The meaning of the pledge is born. 14. In this life, there is buddhahood. 15. This mandala is obtained from this. 16. The Sravakas, the Buddhas, the Pratyekabuddhas, and the Samkhyas. 17. The gods of Brahma and others. 18. The mandala is generated from this. 19. The fire of wisdom is blazing. 20. The inner water, etc. , 21. The offerings are made with the substances of the fire. 22. The six elements, the elements, and the aggregates are different. 23. They are like the gods. 24. The dakinis are likewise. 25. They will be worshiped there. 26. I have explained the offering and the offering. 27. The head is the skull. 28. The text explains that the vessel is a vessel of the substance of the fire. 29. The word confidence is used to refer to the mind. 30. The one who is the sole wheel of the heart is the one who is truly taught. 31. The mandala of the navel of the lamp. 32. The winds of action move. 33. The fire of Brahma is located in the three directions. 34. The word is called mantra. 35. The recitation is circled. 36. The mandala is a yoga of nondual existence. 37. The meditation on appearances is the meditation on the individual. 38. This is the nature of coemergence. 39. The mandala of the victorious ones. Paragraphs: $ 0 8 16 22 28 36 #
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Please segment these sentences into coherent paragraphs: 0. This is because sentient beings are motivated by their thoughts. 1. This is the characteristic of the body of the perfect enjoyment. 2. It is neither impermanent nor permanent. 3. It is not the characteristic of being one or many. 4. It is not a thing, nor is it not a thing. 5. This is the Dharma that is free from dependent origination. 6. Emptiness is inseparable from compassion. 7. They are free from attachment and attachment. 8. It is neither wisdom nor skill. 9. This is the essence of another body. 10. It is called the wheel of time. 11. The essence of the four bodies is pacified. 12. All the objects prostrated. 13. The detailed explanation of the method. 14. The glory of Mañjuśrī has inspired me. 15. The king of the world is the water-born one. 16. I, the one who is the form of a mandala, will be painted with white lotuses. 17. This is the southern part of the city of Kalpa. 18. At the eastern end of the mansion of the wheel of the glorious times in the Malaya park, in the precious courtyard, was the Blessed Manjushri, the embodiment of the lion throne, seated on a sun chariot. 19. The first of these was the prayer made by the Buddha, the supreme Buddha, in his chapter on the means of accomplishment, and the first verse of the Buddhas reply was taught to the great assembly. 20. The path of the yogins is peaceful, and the fear of the possibility of the empowerment of wisdom and wisdom is overcome. 21. I will again be the principal agent of the victorious ones and the various classes. 22. After hearing the words of the Buddha, the Buddha said, The Buddha has taught the way to accomplish the vajra lord. This is the prayer of the Buddha to teach the way to accomplish the Buddhas teaching with the three steps that are explained here. 23. Then, beginning with the fourth chapter, the Buddha replied, As long as the chapter is complete, the Buddha will be alive. 24. Now, after hearing the words of the Buddha, the Victorious One, the Lord Śākyamuni, entered the meditative absorption of the wheel of time and taught the methods for accomplishing the wheel of time. 25. The Tathāgata, the Vajra-space-dwelling empowerment, and the goddesses, the Bodhisattvas, the Vajra-shanas, and the goddesses of the land, the Vajra-shanas, and the gods of the land, the Bodhisattvas, and the Vajra-shanas. 26. The great kings of wrath, such as the great ones, the great kings of wrath, the great kings of wrath, such as the great ones, the goddesses of wrath, the goddesses of wrath, such as the great ones, the goddesses of wrath, such as the great ones, and 27. The Buddha taught that the Buddhas own means of accomplishment for humans, such as the dog-faced ones, and others is to accomplish the worldly attainments of the ultimate state of existence through the meditation on form. 28. The Buddha's certainty. 29. Now, the Buddha has explained in brief the image of the Blessed One in the form of the moon, and so forth. 30. During the daytime, the sun is the atomic vajra. 31. The division of thoughts. 32. The moon is the moon at night. 33. The same is true of the lotus. 34. The wheel of time is the great bliss. 35. The same is said in the other tantras and in other tantras. 36. The day and night are the blessed Vajradhara. 37. At night, wisdom is known. 38. Like the suns radiance, And like the moons brightness. 39. The division of the sun, moon, day, and night is called the time of day and night. Its wheel is the nature of the twenty-one thousand winds, and it is the characteristic of the twelve dependent arisings. Paragraphs: $ 0 6 10 14 18 24 28 30 35 #
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Please segment these sentences into coherent paragraphs: 0. this shows the wheel of the gaṇa. 1. When one is practicing for the spiritual power of the speech of the earth, if one visualizes the nine deities of the wheel of speech in the form of a child, an old man, or a youth, and performs the wheel of the gaṇa, one will take on that form.🔽If on 2. when one is practicing for the wheel of the body of the sky-farers of the underworld, if one visualizes the nine deities of the wheel of the body in the form of an elephant, and so on, and performs the wheel of the gaṇa, one will take on that form. 3. When one is practicing for the spiritual power of the mind of the sky-farers, if one meditates in the form of a peacock, a chicken, etc., one will assume that form.🔽One can assume any form that one wishes. 4. If one meditates in the form of a buddha, bodhisattva, etc., one will assume that form.🔽One can steal speech. 5. One should enchant a kīla of human bone, eight finger-breadths long, one hundred thousand times with the mantra Oṃ vajra kīli kīlaya sarva vighnān baṃ hūṃ phaṭ. 6. One should draw a yantra on charnel ground cloth with lac juice in the heart of an effigy made of red sandalwood. 7. The maṇḍala is a wheel with four doors and four door-lintels. In the center, one should arrange two layers of eight and sixteen petals. In the center, one should place the essence of the father and mother, the name of the victim, and the syllable hūṃ 8. On the eight inner petals, in the four directions, one should place the four syllables oṃ he he ru and the four vases. 9. On the outer ten petals, one should place the mantra of Vajraḍāka, namely ru ru kaṃ vajra ḍākinī jvala saṃvara hūṃ hūṃ phaṭ svāhā. 10. Having inserted it into the heart of the victim, having bound the seal of the womb, and having performed the summoning, and so on, if one strikes with the previously explained dagger into the throat, the victim will be summoned. 11. If one sprinkles it in the eyes, one steals sight. If one sprinkles it in the ears, one steals hearing. If one sprinkles it in the nose, one steals smell. If one sprinkles it in the mouth, one steals taste. 12. As for drawing blood to wherever one wishes, one should insert the machine into the navel of the victim, who is made of red sandalwood. If it is a woman, one should draw out the thread from the bhaga.🔽If it is a man, one should draw out the thread fr 13. One should meditate on the nonduality of method and wisdom, and recite the essence mantra. 14. Then, after anointing with the three myrobalans and camphor, if one fumigates with cutch tree wood, one will certainly draw out the blood. 15. If one performs the homa, 16. it will draw blood. 17. It will also cause harm. 18. This is the commentary to the tenth chapter. 19. Having explained the accomplishments of the essence and the mantras and the activities, 20. now, the substances of the branches of accomplishment will be explained. 21. Next, the practitioner 22. should rely on whatever 23. This explains the food for accomplishing the siddhis. 24. One should explain the method of obtaining the siddhi of the flesh, etc. of the seven-times-born being, by merely relying on whom one enters into and obtains siddhi. 25. Having thus taught in brief, the extensive explanation is stated with “the man who,” etc. 26. The sweet-smelling dust is the sign of the first birth. 27. Speaking the truth is the sign of the second. 28. Not winking is the third. 29. Not being angry is the fourth. 30. The sweet-smelling breath of the mouth is the fifth. 31. The seven shadows spoken of in the Nītiśāstra are the sixth. 32. The seventh is the one who has the gait of a goose. Having known those signs of the seven-times-born being, one should rely on him by serving him for as long as one lives, and at the time of death, 33. One should request, Please grant me your spiritual powers. 34. When he dies without sin, one should take the realgar that is in his heart, and having enchanted it one hundred times with any suitable essence mantra or quintessence mantra of glorious Heruka, one should make a bindu on the forehead. One will fly in 35. If one makes a bindu on the heart, one will know the minds of others. If one makes a bindu on the eyes, one will obtain the divine eye. If one makes a bindu on the ears, one will obtain the divine ear. If one makes a bindu on the feet, one will obtai 36. Just by attending to it means that one becomes a buddha endowed with the gnosis of the three worlds. 37. As for yojana, if one eats the flesh of one born seven times, one will be able to go and come in fifty yojanas. 38. That is the mundane siddhi. 39. If one eats its heart, one will obtain the body of the dhyāna and formless [absorptions], the common siddhi. Paragraphs: $ 0 5 7 13 19 24 32 37 #
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Please segment these sentences into coherent paragraphs: 0. because the reason is the same. 1. Therefore, the non-existence of the collection is not established. 2. Moreover, the objection is: That connection is also the same as the possession. 3. For example, just as the self has contact with that, so also space and so on would have contact with it. 4. If you ask, “What is not tenable if what is absent is what?” 5. “ Prior” and so on. 6. This is memory. 7. “ It would be like this” means 8. that it would be like memory or the one who remembers. 9. “ It is also like a debate” is the connection. 10. “ Also” means in a connection. 11. “ Just this” means just like the connection of grasping the self and so on. 12. “ Or” means that in order to understand the same object in the prior and subsequent states, memory and so on must be accepted as permanent. 13. If memory exists only in the present, then it would not be possible to know that it is permanent. 14. Therefore, it must be accepted that memory occurs in the past and future. 15. The opponent’s response to this argument is stated in the following: 16. “That” refers to memory. 17. The response to this is stated in the following: 18. “How can one know that which is being held in the past, if one doubts its nature?” 19. How can one know the past, if memory does not exist at the time of the experience? 20. The response to this is stated in the following:🔽“How can one know the past, if one doubts its nature?” 21. Therefore, how can one remember what one has not apprehended, just as one remembers what one has apprehended? 22. The response to this is stated in the following:🔽“Because it is like that.” 23. Or, “the self is known” and so on. 24. But how is sound not permanent? 25. Therefore, it is said. 26. If sounds were permanent, then it would not be possible to apprehend the prior nature without immediately applying effort to them. 27. But that is how they are apprehended. Therefore, it is said. 28. As for “what is said” and so on, it shows the previously stated objection. 29. Effort generates the intrinsic nature of sound. 30. And that is consciousness. 31. In the position that sound is impermanent, 32. the objection that it is not tenable that consciousness arises immediately upon the application of effort to sound is abandoned in the opponent’s position. 33. Others assert that sound is permanent and that it generates consciousness only through effort. 34. Now, it is to be refuted from another perspective.🔽How? 35. It is said:🔽If it is asserted that sound generates consciousness, it would not be permanent.🔽It would be momentary, because it is the cause of consciousness, like the sound that is generated immediately after effort.🔽If it is argued that sound is per 36. If it is argued that sound is permanent because it is not the cause of consciousness, 37. then it would not be the cause of consciousness, like the sound that is generated immediately after effort. 38. If it is argued that sound is permanent because it is not the cause of consciousness, 39. then it would not be the cause of consciousness, like the sound that is generated immediately after effort.🔽If it is argued that sound is permanent because it is not the cause of consciousness,🔽then it would not be the cause of consciousness, like th Paragraphs: $ 0 4 6 15 17 20 24 29 34 36 #
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Please segment these sentences into coherent paragraphs: 0. Up to this point, the Sarvāstivāda school has brought out the essence of the twelve members. 1. It also explains the sūtra text thus: The mass of great suffering arises purely. 2. Because the sūtra says: Conditioned by ignorance, there are volitional formations. 3. Up to conditioned by birth, there is old age and death. 4. Thus the mass of great suffering arises. 5. Therefore it is explained. 6. The Vaibhāṣika school is as explained above. 7. Up to this point, the Sautrāntika school has explained the twelve links of dependent arising. As for the Vaibhāṣika school, 8. The twelve links of dependent origination have already been explained as above.Here is the corrected and aligned text: 9. Abhidharma-kośa-bhāṣya, Fascicle 9 Paragraphs: $ 0 7 9 #
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Please segment these sentences into coherent paragraphs: 0. The fourth generation of the thirty-second patriarch. 1. It is said that Chan Master Xingshan Weizheng. 2. His dharma heirs are two people.🔽The first is Chan Master Dingxin of Hengzhou. 3. The second is Chan Master Zhizhen. 4. The fourth generation of the thirty-second patriarch. 5. It is said that Chan Master Zhizhen of Jing'ai Temple. 6. His dharma heirs are one person. 7. It is said that Chan Master Songshan Zhao. 8. The fourth generation of the thirty-second patriarch. 9. It is said that Chan Master Zhibian of Brick Boundary. 10. His dharma heirs are one person. 11. It is said that Chan Master Wujie. 12. The fourth generation of the thirty-second patriarch. 13. It is said that Chan Master Wuxiang. 14. His dharma heirs are four people. 15. The first was Wuzhu of Yizhou. 16. The second was Chan Master Rong of Jingzhou. 17. The third was Wang Houdun of Hanzhou. 18. The fourth was Shenhui of Yizhou. 19. The Brief Transmission of the Patriarchs and Sages, with a Preface. The preface says: 20. The Nirvana Sutra says: 21. Again, in other places where there are poisonous arrows of afflictions, 22. He manifests as a patriarch to treat them. 23. It also says: 24. I have already entrusted my unsurpassed true Dharma to Mahākāśyapa. 25. Kāśyapa will be a great reliance for you all. 26. This is truly the patriarch of my Way. 27. But the transmission from India to China is not true. 28. It causes the virtue of the sages to not be very clear or effective. 29. Moreover, the tyrannical ruler is jealous of goodness and destroys the great teaching. 30. And the Buddha's disciples are not good at writing. 31. Falsely claiming that their patriarchs ended at the twenty-fourth generation. 32. This gives rise to doubts among those born in later generations. 33. The sage's virtue is even more diminished. 34. I have always lamented this. 35. Recently, while editing books, 36. I obtained the ten works on the affairs of the ancestral sages by various sages. 37. Therefore, I have compiled them together with their authors. 38. This is the Transmission of the Ancestral Evidence.🔽The śramaṇa Zhu Dali of the Yuezhi country 39. was a disciple of the twenty-third patriarch Hureluna. Paragraphs: $ 0 4 8 12 19 38 #
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Please segment these sentences into coherent paragraphs: 0. The commentary states: 1. If bodhisattvas practice giving, they first give rise to this thought: 2. I give this thing to all sentient beings of the six destinies. 3. This is the wealth of sentient beings. I practice giving for their sake, wishing that they may all attain supreme enlightenment. 4. Because this giving is dedicated to enabling others to attain supreme enlightenment, this practice of giving is forever inexhaustible. 5. If one practices the other perfections, they are all dedicated. 6. Because the mundane and the two vehicles have no dedication, dedication is taken as the characteristic of the six perfections practiced by bodhisattvas. 7. The treatise states: 8. Sixth, it is unequalled in terms of purity, referring to the complete and permanent eradication of the two hindrances of afflictions and cognition. 9. The various aspects of the perfections practiced by bodhisattvas eliminate the two hindrances, until they are all exhausted. 10. The commentary says: 11. Here, two kinds of purity are revealed: first, the cause of purity is revealed; second, the stage of purity is revealed. 12. As for the cause of purity, it is because the two hindrances of afflictions and cognition are eliminated that the activities of giving and so forth are pure. 13. As for the stage of purity, first, on the stage before the grounds, one gradually eliminates the hindrance of afflictions; later, upon ascending to the first ground, one gradually eliminates the hindrance of cognition. 14. These two places are called pure in each aspect, which is the causal stage. 15. If one reaches the fruition of Buddhahood, the six perfections are fulfilled, called pure in all aspects, which is the stage of fruition. 16. The treatise states: 17. Is giving itself a pāramitā, or is a pāramitā itself giving? 18. The commentary says: 19. What does this question intend to reveal? 20. It intends to distinguish the characteristics of what is a pāramitā and what is not a pāramitā. 21. The treatise states: 22. There is giving that is not a pāramitā. 23. The commentary says: 24. That is, giving without relying on the six characteristics of equality, this giving is not included in the six pāramitās, so it is only giving, not a pāramitā. 25. The treatise says: 26. There is that which is a pāramitā but not giving. 27. The commentary says: 28. That is, practicing the other pāramitās such as morality with the six characteristics of reliance, equality, and so forth. 29. The treatise says: 30. There is that which is giving and also a pāramitā. 31. The commentary says: 32. That is, practicing giving with the six characteristics of reliance, equality, and so forth. 33. The treatise says: 34. There is that which is neither giving nor a pāramitā. 35. The commentary says: 36. That is, practicing the indeterminate and unwholesome, etc., apart from the previous three phrases, all of which are included in the fourth phrase. 37. The treatise says: 38. Just as there are four phrases in giving, one should know that the other pāramitās also have four phrases. 39. The commentary says: Paragraphs: $ 0 7 10 16 18 22 26 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. OM VAJRA KRODHA AVARAJTE HUM 1. Tishta Tishta Hum Phat 2. OM. 3. Vajradhara, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three-colored, the three- 4. OM VAJRA KRODHA HUM KAR RAHUM GAJA KHĀJA HUM PATA 5. OM VAJRA KRODHA MAHAVA HUM SPOTA SPOTA HUM PATA 6. He is the one who has the magical power of the vajra and the nectar. 7. He took a vajra in his hand. 8. The top of the border is the lower border. 9. They will certainly rest in their own place. 10. OM VAJRA GAGAGAYA GAGAYA SARVA STANIPTA 11. Vajradhara, the one who is the yakṣa of the vajra, 12. The laya hūṃ phaṭ of Kāya, Kāya, Kātita, Vajra, and Vairochana. 13. The mandala of wrath in the ten directions. 14. The weapon of terror is the blazing fire. 15. They are the same as the family of the wrathful ones, And adorned with the body of the empowerment family. 16. The supreme and supreme pledge of all buddhas. 17. The appearance of Vajrasattva is blissful. 18. The tathāgatas are adorned with jewels, jewels, and so forth. 19. He wore a bell and a victory banner. 20. The king of the gods is the one who has made the most excellent of the gods. 21. The vajra-sutra, the offering, and so forth. 22. They are the most beautiful of all, with their songs and instruments. 23. They had incense and incense, and incense lamps. 24. The union of all buddhas. 25. The dakinis accomplish the magical deeds of supreme bliss. 26. They gathered white flowers, red flowers, and golden garlands. 27. This is the supreme flower seal. 28. The five qualities of desire are the five qualities of the mind. 29. The four seals are the same as before, and the five seals are the same as before. 30. All elements are like the elements, And so are life and the roots. 31. It is beautiful and delicious. 32. The same will be achieved. 33. Two sandalwoods, a garlic, and a buttermilk. 34. The incense is mixed with the broth. 35. The perfection of all activities. 36. The butter and the butter, the butter and the butter, and the butter and the butter, which are cooked with these substances. 37. When the fire is lit, it gives rise to light. 38. He made offerings of sandalwood, and of the myrobalan, and of the myrobalan, and of the myrobalan, and of the incense. 39. The seal of the incense is the best incense. Paragraphs: $ 0 6 10 14 18 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. When the mind ceases, various dharmas cease. 1. He picked up his staff and said, The great trichiliocosm is smashed to pieces. 2. Holding the alms bowl, he goes to the Fragrant Accumulation world. 3. He eats gruel and leaves. 4. The master ascended the hall. 5. A monk asked, What is the Immovable Honored One? 6. The master said, The great assembly all exert themselves. 7. The monk said, Then the incense and lamps will never be extinguished. 8. The master said, Fortunately, there is no connection. The master said, All dharmas are the Buddha's Dharma. 9. The Buddha hall faces the three gates. 10. The monks' hall faces the kitchen and storeroom. 11. If you understand this, then carry your alms bowl and staff. 12. You can roam freely throughout the world. 13. If you still don't understand, 14. You should just sit with your back to the wall. 15. The master ascended the hall. 16. A monk asked, 17. What is the Buddha? 18. The master said, 19. The thief is made by a person. 20. The master then said, 21. The myriad dharmas are the light of the mind. 22. All conditions are understood through one's nature. 23. Originally there are no deluded or enlightened people. 24. One just needs to be done with it today. 25. What is wrong with mountains, rivers, and the great earth? 26. Mountains, rivers, and the great earth. 27. The phenomena before one's eyes. 28. Are all under everyone's feet. 29. It's just that everyone doesn't believe it. 30. It can be said that ancient Śākyamuni is not ahead, 31. And Maitreya of the present is not behind. 32. Yangqi is like this. 33. It can be said that buying a hat fits the head. 34. The master ascended the hall. 35. The mind is the root. 36. The Dharma is the dust. 37. These two are like a scratch on a mirror. 38. When the scratch and dirt are gone, the light begins to appear. 39. When the mind and Dharma are both forgotten, the nature is true. Paragraphs: $ 0 4 9 15 21 30 34 #
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Please segment these sentences into coherent paragraphs: 0. And follow the customs of the Central Land. 1. I refer to them and describe them. 2. For the sake of those who will establish blessings in later generations, within the main part, those rarely seen in the Central Land. 3. Under each deity's name. 4. All annotate their appearances. Those that should enter the nine-cubit grid pattern. 5. The directional guardian deity of the upper direction, the great Brahma Heaven, the directional guardian deity of the northeast, the great self-existent Heaven, the Na Ruo Yan Heaven, also a directional guardian deity. 6. Blue in color, slightly angry, with furrowed eyebrows and staring eyes but not an open mouth, skillfully acting with the right hand holding a golden wheel. 7. The left hand touches the thigh and holds a jeweled staff. 8. The above are called the Three Honored Ones of the World. The desire-free heaven is the heaven of the demon king. 9. The younger brother of the thousand Buddhas of the Worthy Kalpa. 10. The one who polished and refined the thousand elder brothers and quickly attained the Way. 11. Red in color, with auspicious marks. 12. The left hand holds a bow. 13. The right hand holds an arrow, acting as a warrior. The lord of the Heaven of the Thirty-three, the god who subdues the east. 14. The above are the five positions among the eight heavens. The Heavenly King of Universal Virtue. 15. The Heavenly King of the North.🔽The Goddess of Eloquence. 16. The Goddess of Meritorious Attainment. 17. The Heavenly Youth of the Tortoise-Neck. 18. The Earth Goddess of Firmness. 19. The Tree Goddess of Bodhi.🔽The Heavenly Mother of the Children. 20. The Heavenly Goddess Marici.🔽The Sun Palace Heavenly Son. 21. The Moon Palace Heavenly Maiden. 22. The Water God who subdues the west. 23. White in color, with auspicious marks. 24. Both hands hold a snake rope. The Dragon King Sagara. 25. The Wind God who subdues the northwest. 26. Green in color, with auspicious marks. 27. The hand holds a wind flag. Those who should enter the eight-span grid. 28. Indra, King of the Heaven of Increased Growth. 29. Indra, King of the Heaven of Broad Eyes. 30. Vajra-Secret Traces. 31. General Saṃghāṭa. 32. Agni, the God of the Southeast, 33. Red in color, with good features. 34. Hair connected to the temples. 35. Beard and mustache both red-yellow, wearing a jeweled crown, earrings, and armlets. 36. Wearing a loose robe.🔽Right hand holding a rosary. 37. Left hand holding a water jar Yama-rājan. 38. Rākṣasa Ghost King, the God of the Southwest, 39. Blue in color, with evil features. Paragraphs: $ 0 5 8 13 15 20 24 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. That which is neither unwholesome nor has unwholesome causes refers to all the other indeterminate and wholesome faculties of thought, except for the faculty of thought that is the karmic retribution of unwholesome [actions], and the faculty of thoug 1. The faculty of pleasure may be either unwholesome and also have unwholesome causes, or it may be neither unwholesome nor have unwholesome causes. 2. That which is unwholesome and also has unwholesome causes refers to the faculty of pleasure that is unwholesome. 3. That which is neither unwholesome nor has unwholesome causes refers to the wholesome and indeterminate faculties of pleasure. 4. The faculty of pain may be either a cause of unwholesome [actions] but not unwholesome itself, or it may be both unwholesome and a cause of unwholesome [actions], or it may be neither a cause of unwholesome [actions] nor unwholesome. 5. The faculty of pain is not unwholesome but has unwholesome causes.🔽The faculty of pain is both unwholesome and has unwholesome causes. 6. The faculty of pain is neither unwholesome nor has unwholesome causes. 7. The faculty of joy may be caused by unwholesome factors but is not unwholesome, or it may be both unwholesome and caused by unwholesome factors, or it may be neither unwholesome nor caused by unwholesome factors. 8. The faculty of joy caused by unwholesome factors but not unwholesome refers to the faculty of joy associated with the views of attachment to rules and ritual and extreme views in the realm of desire. 9. The faculty of joy that is both unwholesome and caused by unwholesome factors refers to the unwholesome faculty of joy. 10. The faculty of joy that is neither unwholesome nor caused by unwholesome factors refers to the other indeterminate and wholesome faculties of joy, except for those associated with the views of attachment to rules and ritual and extreme views in the r 11. The faculty of equanimity is also like this. 12. The faculty of sorrow may be unwholesome and caused by unwholesome factors, or it may not be unwholesome and not caused by unwholesome factors. 13. The unwholesome and also the unwholesome as cause refers to the faculty of sorrow. 14. Neither unwholesome nor unwholesome as cause refers to the wholesome faculty of sorrow. 15. As for how many are indeterminate and not indeterminate as cause, eight are indeterminate and also indeterminate as cause, eight are neither indeterminate nor indeterminate as cause, and six should be distinguished. 16. That is, the faculty of thought, either indeterminate as cause but not indeterminate, or indeterminate and also indeterminate as cause, or neither indeterminate nor indeterminate as cause. 17. Indeterminate as cause but not indeterminate refers to the unwholesome faculty of thought. 18. Indeterminate and also indeterminate as cause refers to the indeterminate faculty of thought. 19. Neither indeterminate nor indeterminate as cause refers to the wholesome faculty of thought. 20. The faculties of pleasure, pain, joy, and equanimity are also like this. 21. The faculty of sorrow, either indeterminate as cause but not indeterminate, or neither indeterminate nor indeterminate as cause. 22. Indeterminate as cause but not indeterminate refers to the unwholesome faculty of sorrow. 23. The wholesome faculty of sorrow is neither non-defined nor a cause of non-defined. 24. How many are causal conditions but not causes? All are causal conditions and also have causes. 25. How many are similar and immediately antecedent conditions but not similar and immediately antecedent causes? Eight are neither similar and immediately antecedent conditions nor similar and immediately antecedent causes. Fourteen should be distinguis 26. That is, the mind faculty may be either a similar and immediately antecedent condition but not a similar and immediately antecedent cause, or a similar and immediately antecedent condition and also a similar and immediately antecedent cause, or neith 27. A similar and immediately antecedent condition and also a similar and immediately antecedent cause refers to all past and present mind faculties, excluding the mind faculty of an arhat who is in the process of passing away in the past or present. 28. As for those that are neither similar and immediately antecedent nor similar and immediately antecedent conditions, it means all future mind faculties except for those that are presently arising. 29. The faculty of equanimity is also like this. 30. The faculty of pleasure may be either similar and immediately antecedent but not a similar and immediately antecedent condition, or it may be both similar and immediately antecedent and a similar and immediately antecedent condition, or it may be nei 31. As for those that are similar and immediately antecedent but not a similar and immediately antecedent condition, it means the faculty of pleasure that is presently arising in the future. 32. As for those that are both similar and immediately antecedent and a similar and immediately antecedent condition, it means the faculty of pleasure in the past and present. 33. As for those that are neither similar and immediately antecedent nor a similar and immediately antecedent condition, it means all future faculties of pleasure except for those that are presently arising. 34. The faculties of pain, joy, and grief, the five faculties beginning with faith, and the three pure faculties are also like this. 35. As for how many are objects of cognition but not that which cognizes, eight are objects of cognition but not that which cognizes, and fourteen are both objects of cognition and that which cognizes. 36. How many are dominant conditions and also have dominance? All are dominant conditions and also have dominance. 37. How many are floods but not in accord with floods, etc.? Ten are in accord with floods but not floods, three are neither floods nor in accord with floods, and nine should be analyzed. 38. That is, the nine faculties such as mind, if contaminated, are in accord with floods but not floods; if uncontaminated, they are neither floods nor in accord with floods. 39. The twelve sense bases are the eye sense base and form sense base, up to the mind sense base and dharma sense base. Paragraphs: $ 0 4 7 12 15 24 25 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. how can I be sure of it? 1. Guizong said, 2. One speck of dust in the eye, and myriad flowers in the sky. 3. The monk suddenly became enlightened upon hearing these words. 4. This monk initially had no resolute faith. 5. Hearing Guizong's direct pointing words, 6. he still harbored doubts. 7. He wanted to seek assurance. 8. Only then could he have self-confidence. 9. Guizong, with his compassionate heart, 10. in the place where the monk was at odds, 11. used the adamantine sword of wisdom. 12. He wielded it directly in front of the monk. 13. The monk was standing alone on the edge of a thousand-foot cliff. 14. When he was struck by Guizong, 15. He was finally willing to let go of his body and life. 16. Furthermore, Dharma Master Fabao of Luoshan 17. Once asked Shifang Puhui, 18. When arising and ceasing do not stop, what should one do? 19. Shifang said, 20. You must go to the cold ashes and withered wood. 21. Go to a single thought for ten thousand years. 22. Go to the correspondence between the lid and the container. 23. Go to complete purity and the absence of a single speck of dust. 24. Luoshan did not understand. 25. He then took this question to Yantou. 26. Before the question was finished, 27. Yantou suddenly roared with a loud shout, saying, 28. Who is arising and ceasing? 29. Luoshan greatly awakened to the meaning in these words. 30. Furthermore, the teachings say, 31. Bodhisattvas cultivate and enter the eighth ground of Immovability from the first ground. 32. They become deeply practicing bodhisattvas. 33. Difficult to know, without distinctions. 34. Free from all characteristics, all thoughts, and all attachments. 35. Immeasurable and boundless, beyond the reach of all śrāvakas and pratyekabuddhas. 36. Free from all clamor and disputes, quiescence manifests. 37. Up to entering the concentration of cessation, 38. All moving minds, thoughts, and discriminations, 39. All cease. Paragraphs: $ 0 4 9 16 24 30 #
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Please segment these sentences into coherent paragraphs: 0. Mind and mental factors are co-existent causes in the cause, and mental factors are co-existent causes in the cause of mind. 1. Furthermore, mind and mental factors are co-existent causes in the cause of bodily and verbal actions that are produced by mind, and mind and mental factors are co-existent causes in the cause of the dissociated formations that are produced by mind. 2. This is called the co-existent cause. The meaning of mutual production is this. 3. What is the homogeneous cause? 4. Answer: 5. The wholesome roots that arise from the present and the wholesome roots that arise later, and the dharmas associated with the wholesome roots, are the natural causes among the causes in one's own realm.🔽The wholesome roots in the past and the wholeso 6. The wholesome roots in the past and present and the wholesome roots in the future, and the dharmas associated with the wholesome roots, are the natural causes among the causes in one's own realm. 7. The same is true for the indeterminate roots. There are four kinds of pain: 8. 1. Desire, 2. The five kinds of wrong views, 3. Arrogance, 4. Ignorance.🔽The unwholesome roots that arise from the present and the unwholesome roots that arise later, and the dharmas associated with the unwholesome roots, are the natural causes among 9. The unwholesome roots in the past and present and the unwholesome roots in the future, and the dharmas associated with the unwholesome roots, are the natural causes among the causes. 10. This is called the natural cause. 11. What is the universal cause? 12. Answer:🔽The universal causes in one's own realm of the dharmas associated with the universal defilements that arise from the original arising of the suffering truth and the defilements to be contemplated in the future, present, and path truths, are t 13. The universal causes in one's own realm of the dharmas associated with the universal defilements that arise from the past suffering truth and the defilements to be contemplated in the future, present, and path truths, are the middle causes. 14. The universal causes in one's own realm of the dharmas associated with the universal defilements that arise from the past and present suffering truths and the defilements to be contemplated in the future, present, and path truths, are the middle caus 15. The same is true for the defilements to be eliminated in the truth of the origin. 16. This is called the universal cause. 17. What is the retributive cause? 18. Answer: 19. The retributive form of the mind and mental factors that experience retribution, the mind and mental factors that are not associated with the mind and the formations that are not associated with the mind, are the middle causes of the retribution and 20. Furthermore, all bodily and verbal actions that receive retribution as form, and mental factors and formations not directly associated with the mind, are the causes of the retribution of those bodily and verbal actions. 21. Furthermore, all formations not directly associated with the mind that receive retribution as form, and mental factors and formations not directly associated with the mind, are the causes of the retribution of those formations not directly associated 22. These are called causes of retribution. 23. What are the causes of creation? 24. The answer is: 25. The eye, depending on form, gives rise to eye-consciousness. That eye-consciousness is the cause of creation of the eye, and form is its co-existent factors and its associations. 26. The ear and sound give rise to ear-consciousness, the nose and smell give rise to nose-consciousness, the tongue and taste give rise to tongue-consciousness, the body and touch give rise to body-consciousness, and the mind and mental objects give ris 27. Form, formless, visible, invisible, resistant, non-resistant, contaminated, uncontaminated, conditioned, unconditioned - these dharmas are the causes of creation, except for themselves. 28. The mind consciousness that arises due to the conditions of ear, nose, tongue, body, and mind and dharmas, that mind consciousness is the causal condition among the causal factors of what is done by the mind. If those dharmas are co-existent dharmas, 29. Eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, tactile objects, and body consciousness - the co-existent dharmas are associated with them. 30. Form dharmas, formless dharmas, visible dharmas, invisible dharmas, resistant dharmas, unresistant dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, and unconditioned dharmas - these dharmas are causal conditions among the c 31. This is called the causal condition. 32. If the mental factors are together with the mind, are those mental factors bound to this mind? 33. Answer: 34. Either they are bound or not bound. 35. How are they bound? 36. Answer: 37. If the mental factors have not yet been eliminated, they are bound. 38. How are they not bound? 39. Answer: Paragraphs: $ 0 3 7 11 17 23 32 35 37 38 #
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Please segment these sentences into coherent paragraphs: 0. asthāsyatām, 1. asthāsyan, etc. 2. In the dative of familiarity,🔽with sthāsyate,🔽sthāsyante, etc. 3. The roots lat and so forth are joined with the feminine endings.🔽In lat, manati and so forth.🔽In ling, manet and so forth. 4. In lot, manati and so forth.🔽In lang, amanati and so forth. 5. In lung, yam, 6. ram, nam, 7. and the feminine endings at the end of roots and so forth are joined with sak and it. 8. Thus, amnasah, 9. amnasistam, amnasishuh and so forth. 10. In lit, manoh, 11. manatu, manuh and so forth.🔽In lut, manat, 12. manataro, 13. manatara and so forth. 14. In the feminine of ling, 15. the other, such as the reduplicated form, is also suitable. 16. Maneyat, manayastam, 17. maneyasus and so forth, or 18. alternatively, manayat, 19. manayastam, manayasus and so forth. 20. In lrit, manasyati, 21. manasyati, manasyanti and so forth. 22. In ring, amnasyat, 23. amnasyatam, 24. amnasyan and so forth. 25. Dana means “giving.” 26. When the suffixes -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -ta, -t 27. Hāvata, etc.🔽Lotā, Hāvarta, etc. 28. Lāṅgala, Ahavartta, etc. 29. In the Veda, the three Siṣṭas, the Prasamas, and the Padaras are suitable. 30. Having increased, the first three men.🔽Ahavārṣita. 31. Ahavārṣatām, Ahavārṣuḥ. 32. The three middle men. 33. Ahavārṣiḥ, Ahavārṣatām, 34. Ahavārṣat. The three last men. 35. Ahavārṣam, Ahavārṣa, 36. Ahavārṣam. In the singular of the first man of the Līṭ, 37. The two Jhalas are here, but the Siṣṭa is not deleted. 38. For example, 39. just as a son who has reached maturity does not cause harm to his father, Paragraphs: $ 0 2 3 5 8 10 14 20 25 27 29 30 36 39 #
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Please segment these sentences into coherent paragraphs: 0. It is in order to accomplish the great merits such as the powers, fearlessnesses, and so forth. 1. As for the word vehicle, it means to transport. 2. Just like a boat or raft transporting beings,🔽It causes them to leave the ocean of birth and death and reach nirvana on the other shore. 3. As for the word rice seedling, 4. All sutras are named based on four meanings. 5. What are the four? 6. First, place. 7. Second, person. 8. Third, Dharma. 9. Fourth, metaphor. 10. As for place, 11. It is like the Laṅkāvatāra Sūtra and so forth. 12. As for naming based on a person, 13. Such as the Vimalakīrti Sūtra. 14. As for those named after the Dharma, 15. such as the Mahāprajñāpāramitā Sūtra. 16. As for those named after metaphors, 17. such as the Ratnamegha Sūtra. 18. When that sūtra was spoken, 19. bodhisattvas from the ten directions 20. gathered like great clouds, thus it is called Ratnamegha. 21. This sūtra is also like that. 22. It means that the World-Honored Buddha saw the rice seedlings and spoke this Dharma. As for the third, the word sūtra, 23. according to the explanations in various sūtras and treatises, there are many paths. 24. Now I will briefly give two meanings. 25. First, the meaning of permanence. 26. Ancient and modern are not changed, thus called permanent. 27. Second, it is called the essence because it completely includes all dharmas. As for the second, explaining the main text, 28. the Vyākhyā-āyuktī of the Yogācārabhūmi Śāstra says: 29. Those who wish to explain all sūtras 30. should use five approaches to explain all sūtras. 31. What are the five? 32. First, the general approach. 33. Second, the purport of the sūtra. 34. Third, explaining the meaning of the phrases. 35. Fourth, discerning the sequence. 36. Fifth, answering objections. 37. This sutra is also like this. 38. It is also distinguished and explained by five parts. The first part is further divided into seven. 39. First, the introductory section. Paragraphs: $ 0 4 10 18 22 27 32 38 #
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Please segment these sentences into coherent paragraphs: 0. As for just as the aggregates, realms, and sense bases, etc., it is an example of the previous contemplation of the non-self of persons, devoid of a self and what belongs to a self. It is merely due to the accumulation of the aggregates, etc., bound 1. Moving and shaking means creating and producing. 2. The Laṅkâvatāra Sūtra says: 3. There is no creator, and since there is no creator, how can there be created dharmas? 4. Therefore, it is said to be apart from its own and common characteristics. 5. However, these false characteristics are the deluded thoughts and discriminations of ordinary beings, not of the sages and saints. 6. Since one understands that every dharma is originally empty, how can there be any deluded thoughts? 7. Therefore, it is said to be apart from its own-nature. 8. Apart does not mean distant separation, but rather realizing that its nature is already extinguished. 9. Great Wisdom! 10. Bodhisattva-mahāsattvas should skillfully discriminate the non-self of all dharmas. Bodhisattvas who are skilled in the non-self of dharmas 11. will soon attain the observation of the absence of anything in the stage of the first ground bodhisattvas, 12. and by observing and awakening to joy, they will gradually progress, transcend the characteristics of the nine grounds, and attain the Dharma Cloud Ground. 13. On that ground, they will establish the great jeweled lotus king-like image adorned with immeasurable treasures, the great jeweled 14. The palace is born from the cultivation of the realm of the intrinsic nature of illusion, and one sits there, surrounded by a retinue of the most excellent sons of the same class, 15. and the Buddhas from all Buddha-lands confer the consecration with their hands. 16. Like the consecration of the prince of a universal monarch, one transcends the stage of the Buddha's disciples and reaches the path of the holy wisdom of self-realization, 17. and will attain the Dharma body of the Tathāgata's sovereignty, because one sees the non-self of dharmas. 18. This is called the characteristic of the non-self of dharmas. 19. You bodhisattva-mahāsattvas should cultivate and study it. 20. This concludes the exhortation and benefits. 21. In the text, it says will attain the first ground. The first ground is the ground of joy. 22. Nothingness and so forth means that bodhisattvas use the wondrous contemplation of the middle way to understand that the characteristics of the grounds are unobstructed. By observing in this way, they awaken and give rise to joy, either transcending 23. Having abided in this ground, an immeasurable jeweled and adorned realm appears before them. 24. As for the nature of illusion, it is because of cultivating the Dharma gate of the nature of illusion that one receives such a reward. 25. As for being of the same class, it means that all those of the class of bodhisattvas of the Dharma body come to surround him. 26. The buddhas also come and rub the crown of his head with their hands, confer the empowerment, and so forth. The text can be seen. 27. At that time, the great bodhisattva-mahāsattva Mahāmati again addressed the Buddha, saying: 28. World-honored One! 29. Please explain the characteristics of establishment and slander, so that I and all bodhisattva-mahāsattvas may avoid the two extreme evil views of establishment and slander, quickly attain supreme perfect enlightenment, and, upon awakening, be free f 30. Within the realm of suchness, one should not even say it does not exist, so how can one say it does exist? 31. To say it exists when it does not is called the view of eternal establishment; 32. to say it does not exist when it does not is called the view of slanderous annihilation. 33. Mahāmati poses this question: 34. How can one avoid these two views, attain enlightenment, and not slander the true Dharma? 35. At that time, the World-Honored One, having accepted the request of Bodhisattva Mahāmati, spoke a verse, saying: 36. Establishment and slander do not exist in the mind's measure. 37. The establishment of the body and enjoyment, and the mind cannot know, 38. The ignorant lack wisdom, establishing and slandering. 39. It is said that this establishment and slander are all due to the mind's measure, but the reality of the mind's measure is unobtainable if sought. Paragraphs: $ 0 1 2 9 10 21 27 35 #
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Please segment these sentences into coherent paragraphs: 0. should use somaraja and black sesame seeds 1. for one year. 2. He will become like the full moon. 3. Whoever has somaraja without the husk 4. The essence of the milk that is churned together with the curd 5. is extracted and licked as a honey paste, and after that, the curd of that [milk] is drunk.🔽 The limbs of one who is impaired by leprosy, 6. the nose cut off, the fingers broken, and so on, 7. are like a tree that grows again after it has been cut down. 8. They will certainly grow again.🔽 When Rāhu stole the nectar, 9. the nectar that flowed from his severed neck🔽fell to the ground in drops, 10. and became garlic. 11. Since it arose from the body of an asura, 12. therefore a brahmin should not eat it. 13. Since it is actually produced from nectar, 14. it is the supreme rasayana. 15. Garlic should be used even in cold times, 16. and in spring, it should be eaten in greater amounts for phlegm. 17. It should also be used in the summer months,🔽and in autumn, it should be eaten in greater amounts for bile. 18. In summer, it should be taken with wind,🔽in winter, with oil, cool, and sweet, 19. and well-mixed. 20. It should be used together with garlands, ornaments, and attendants. 21. In spring, its decoction 22. is recommended for those born in the snowy land. 23. Having peeled the bark, at night 24. it should be abandoned in beer and so forth. 25. In the morning, its juice 26. should be strained with a clean cloth. 27. When the beer has risen well, 28. it should be mixed with one-third🔽of another beer, or with oil, 29. sour gruel, or whey. 30. At that time, it should be given to the patient in proper measure,🔽mixed with milk, ghee, oil, 31. and the broth of dry land meat, 32. boiled separately according to the condition. 33. Or only give medicinal decoctions. 34. First drink about a handful, 35. And it will purify the channels of the stomach. 36. If a continuous steam bath is given, 37. It will help those who are sick and in pain. 38. For vomiting and fainting illnesses, 39. Immediately give cold water. Paragraphs: $ 0 8 15 23 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Sūtra of Accumulated Bones (Thirty) The Buddha Speaks the Sūtra of Accumulated Bones, Heard Like This: 1. Once, the Buddha was on Cock Mountain in the country of Rājagṛha, and then told the bhikṣus: 2. People live in the world for one eon, taking birth and death, their bones are stored without rotting, dissolving, or disappearing, accumulating to be equal to Mount Sumeru; 3. Some people have a hundred eons of birth and death, some have a thousand eons of birth and death, but they still cannot attain the path of arhatship and nirvana. 4. The Buddha told the bhikṣus: 5. People accumulate their bones for one eon, equal to Mount Sumeru, I therefore manifest their fundamental causes and conditions. 6. Bhikṣus! 7. You should all uproot your fundamental afflictions, depart from your fundamental evils, and because of this, you will no longer be subject to birth and death, and by not being subject to birth and death, you will attain the path of nirvana that trans 8. The Buddha spoke like this. 9. The Buddha Speaks the Sutra on Contemplating the Seven Locations and Three Contemplations The Buddha Speaks the Nine Obstacles (31) Hears this sort of... 10. Once, the Buddha was in the country of Shravasti, practicing in the Jeta Grove, Anathapindika's Park. 11. The Buddha told the bhikṣus: 12. There are nine kinds of causes and conditions, and people die prematurely. 13. What are the nine? 14. First, not eating what should be eaten; second, eating too much; third, not being accustomed to the food; fourth, not digesting; fifth, stopping when full; sixth, not observing precepts; seventh, associating with bad friends; eighth, entering the vil 15. These are the nine causes and conditions for the premature end of a person's life. 16. The bhikṣus, having heard the Buddha's words, joyfully made obeisance. 17. What is meant by not eating what should be eaten? 18. It means food that is not pleasing, or eating to the point of discomfort, this is called not eating what should be eaten.🔽What is meant by eating too much? 19. It means not knowing moderation, eating too much, this is called eating too much. 20. What is meant by not being accustomed to the food? 21. It is called not knowing the time. In winter and summer, when going to other prefectures and countries, not knowing the local customs, being unable to digest food and drink, and not being accustomed to it yet, this is called not being accustomed to f 22. What is meant by not giving birth? 23. It is called when the previous food has not yet been digested, and one eats again, does not take medicine, vomit, or have diarrhea, and it is not digested in time, this is called not giving birth. 24. What is meant by stopping digestion? 25. It is called when feces, urine, burping, sneezing, and flatulence come, not immediately going, and restraining them, this is called stopping digestion. 26. What is meant by not observing precepts? 27. It is called violating the five precepts of killing, stealing, sexual misconduct, divisive speech, and drinking alcohol. There are also other precepts that, when violated, lead to entering the county office, either dying from beatings, dying from bei 28. Or, if one is released from outside, dies in the hands of an enemy, or dies in fear and worry about one's crimes, this is not upholding the precepts. 29. What is meant by associating with bad friends? 30. It is called having bad friends, because one commits evil and brings harm to others. 31. Why is it so? 32. Because one does not leave bad friends, one does not discern good and evil, does not consider the bad temperaments of bad friends, and does not contemplate the bad conduct of bad friends. This is called associating with bad friends. 33. What is meant by entering a village at the wrong time? 34. It is called acting in the dark, also entering a village when there is clamorous dispute, also encountering the county magistrate going out to pursue and capture, acting without avoiding what cannot be avoided, entering a village and rashly entering 35. What are the things that should be avoided but are not avoided? 36. It refers to avoiding vicious elephants, vicious horses, bulls, runaway carts, horses, snakes, pits, wells, water, fire, drawn swords, drunk people, evil people, and other various things. These are called the things that should be avoided but are not 37. Bhikṣus! 38. For these reasons, nine types of people will not die prematurely but will die while sitting. 39. The wise should recognize these and avoid these causes. By avoiding them, they will attain two blessings: first, they will attain long life; second, with long life, they will be able to hear the good words and kind speech of the Way and also practice Paragraphs: $ 0 4 9 11 17 22 26 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Having sought out good companions, one should begin the service. 1. This one line teaches the promise to perform the service. 2. Fully protecting oneself and the ground, 3. These four lines beginning with “etc.” teach the protection against obstacles such as the accumulation of the accumulations. 4. Vajradhara transforms into Humkara.🔽He holds a golden vajra in his right hand and a bell in his left hand.🔽In his wrathful and terrifying heart, he visualizes a blue Hum on top of a sun mandala arisen from Ma. 5. Light arises from that and becomes a vajra ground, fence, tent, canopy, and net.🔽Those who delight in increase should follow the Net of Illusory Manifestations or the Vajra Peak. 6. They should understand it from those. 7. Here, it is summarized from the guru's instructions. 8. Then, with great compassion, 9. one should please with burnt offerings. 10. These two lines show the emanation of the materials for the accumulation, and so on. 11. In general, it is purified and burned, and blessed with individual mantras and mudras. 12. In general, purifying and burning is the vajra yaksha, 13. or the vajra peak. Reciting the mantra of the vajra yaksha, or the vajra peak, and sprinkling with perfumed water is the general purification. 14. Burning impurities and so forth with the mantra and mudra of vajra fire is the burning. 15. Blessing with individual mantras and mudras is as follows. 16. For the water for welcoming, which is endowed with sesame, barley, kusha grass, parched rice, fragrant substances, and white flowers, first perform the vajra dance, and with the mudra of welcoming with the open vajra palms,🔽recite: 17. Oṃ, I pay homage to Arapacana. 18. Oṃ, vajra sattva, hūṃ. 19. One should consecrate with three, seven, or twenty-one [recitations]. 20. Likewise, one should imagine that the flowers, incense, lamps, scents, ointments, food offerings, sacrificial cakes, and so forth, having transcended the human, are special divine offering substances. 21. Likewise, in the case of the burnt offering, it is called the offering of food. 22. One should set it up and consecrate it as in the treatise. 23. Having made effort in the prior approximation, 24. In the fifteen lines beginning with these words, it teaches the emanation of the field of the receptacle. 25. Moreover, in the four lines beginning with “prior approximation,” it teaches the vow to emanate the field of the receptacle in space. 26. The eleven lines beginning with “the performance of the hand” show the yogin’s own body, speech, and mind inviting the field. 27. Moreover, having placed the five, oṃ, āḥ, hūṃ, traṃ, and hrīḥ, on the fingers of the right and left hands, 28. then the two index fingers and the two little fingers are crossed and extended. 29. Reciting oṃ vajra cakra hūṃ, one should imagine that they have arrived. 30. If one asks, “Who has arrived?” the five families, or one, or six, or the three families have arrived in the space in front. 31. If one asks, “By whom have they arrived?” they have arrived by the performance of body, speech, and mind. 32. The two lines beginning “Thus in the space” show the connection between oneself and the field. 33. Those deities of the maṇḍala in front are not like inanimate objects. 34. The eyes of the Vidyādhara are wide open, and the ornaments jingle. 35. The offering of joy is praised with song. 36. This teaches the accumulation of the collection of merit through the ten branches of pure ritual. 37. The five lines beginning “With joy, I offer” teach prostration, offering, confession of sins, rejoicing in all merit, and supplicating not to pass into nirvāṇa. 38. The five lines beginning “I request the Bhagavān” teach requesting to turn the wheel of dharma, to remain in samsara, to confess negative actions, to rejoice in virtue, and to dedicate merit.🔽The five lines beginning “I rejoice in the roots of virtue 39. These should be understood from the Root Tantra and the Net of Illusory Manifestations. Paragraphs: $ 0 4 8 12 16 23 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. are precisely the different aspects of the four teachings. 1. Moreover, the meanings explained in various sutras are different.🔽There are those that explain differently and understand differently, 2. those that explain the same but understand differently,🔽those that understand the same but explain differently, 3. and those that have no explanation and no understanding. 4. Therefore, this sutra says, 5. The expounder of the Dharma has nothing to say and nothing to show. 6. The listener of the Dharma has nothing to hear and nothing to attain. 7. If one understands this meaning, the four teachings can be determined and established. 8. What doubts could there be? 9. Question: From what do the four teachings arise? 10. Answer: Now, in explaining the four teachings, 11. they still arise from the three contemplations explained above. 12. In order to accomplish the three contemplations, 13. first, from the contemplation of entering emptiness through the provisional, 14. there are two kinds of entering emptiness, namely, the coarse and the skillful.🔽Because of entering emptiness through the coarse provisional, the hidden teaching arises. 15. Because of entering emptiness through the real provisional, the common teaching arises. 16. If, in the second contemplation of entering the provisional through emptiness, 17. the distinct teaching arises. 18. In the third contemplation of the correct observation of the middle way in one mind, 19. the perfect teaching arises. 20. Question: What causes the three contemplations to arise? 21. Answer: The three contemplations still arise from the four teachings. 22. Question: What causes the contemplation of the teachings to arise? 23. The answer is: both contemplation and teaching arise from the four propositions produced by causes and conditions. 24. The question is: on what basis do the four propositions produced by causes and conditions arise? 25. The answer is: the four propositions produced by causes and conditions are precisely the mind. 26. The mind is the inconceivable liberation of all Buddhas. 27. The inconceivable liberation of all Buddhas is ultimately non-existent. 28. It is precisely what cannot be spoken. 29. Therefore, Vimalakīrti remained silent without speaking. 30. As for the reason that it can also be spoken, 31. it is precisely using the four siddhāntas. 32. To speak of the four propositions produced by causes and conditions of the mind, 33. in response to the beings who are composed of the Dharma of the twelve links of dependent arising with the four kinds of faculties. 34. As for the four kinds of faculties, 35. first, the lower faculties, 36. second, the middling faculties,🔽third, the superior faculties, 37. fourth, the highest of the high faculties. 38. In response to these four kinds of faculties, based on this teaching, the unobstructed contemplation arises. 39. Universally benefiting sentient beings, one attains the benefits of the two practices of faith and Dharma.🔽This is the meaning of either the sages expounding the Dharma, Paragraphs: $ 1 9 20 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. This is called the perfection of the aspirations of bodhisattva great beings. 1. Son of a good family. 2. Furthermore, bodhisattva great beings are based on the five dharmas. 3. He perfected the perfection of power. 4. What are the five? 5. Through the power of the wisdom of true existence, they know the mental actions of all sentient beings, their good and bad, their profound and noble qualities, and their circumstances, as they are, are known by those who are in the retinue of all sen 6. Through the power of the three kinds of true wisdom, the sense faculties of sentient beings are liberated, and through the power of the three kinds of true wisdom, they are liberated, and through the power of the wisdom, they are properly taught to s 7. Son of a good family. 8. This is what is called the perfection of the power of the bodhisattva great beings. 9. Son of a good family. 10. Furthermore, bodhisattva great beings perfect the perfection of wisdom by relying on the five qualities. 11. What are the five? 12. They are not disillusioned with, or happy with, the transcendence of samsara or nirvana, and they do not renounce, accumulate, and correctly accumulate, the good and bad of phenomena. 13. They have attained the highest state through virtue and the conduct of wisdom, have attained the highest empowerment, have attained the unique qualities of the Buddha, and have attained the wisdom of omniscience. 14. Son of a good family. 15. This is called the perfection of the wisdom of bodhisattva great beings. 16. Son of a good family. 17. What is the meaning of the perfection? 18. The following is the explanation. 19. The perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection o 20. The Dharma is the Dharma of conduct and non-conduct. 21. The perfection is the absence of attachment to the mind. 22. The perfection is the knowledge of the faults of samsara and the qualities of nirvāṇa. 23. The perfection is the one who brings together all the people of ignorance and all the people of wisdom. 24. The meaning of the perfection is that one has taught the various precious jewels of the Dharma. 25. The perfection of freedom is the perfect perfection of wisdom. 26. The perfection is the knowledge that is thoroughly understood through the realm of phenomena and the realm of sentient beings. 27. The perfection is the perfection of those who have gone beyond giving and so forth to the irreversible state of pristine consciousness. 28. The perfection is the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection o 29. The meaning of the perfection is that it brings the roots of virtue to maturity for all sentient beings. 30. The perfection of the perfection is the perfection of the ten powers of the Buddha, the four unshakable qualities, and the unmixed qualities. 31. The meaning of the perfection is that one realizes the absence of duality in samsara and nirvana. 32. The perfection is the one who benefits and reverses all. 33. The perfection is that one who brings all the sages to the perfection stage and who disciplines them by explaining them well. 34. The param ita is the twelve spheres of the wheel of the Dharma, the most excellent. 35. The perfection is that which is free from attachment, without seeing, and without any connection with faults. 36. Son of a good family. 37. The first bodhisattva level has no signs of a previous sign. 38. The following is the explanation. 39. The bodhisattvas will see the infinite, immeasurable, and immeasurable world systems of a great trichiliocosm, filled with various kinds of precious treasures. Paragraphs: $ 1 2 7 9 16 17 37 #
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Please segment these sentences into coherent paragraphs: 0. Answer: It does not destroy the dharma body, this refers to the destruction of the four elements body. 1. Question: 2. What is evil? 3. Answer: 4. Evil refers to wind, phlegm, and saliva. 5. This wind, phlegm, and saliva destroy the four elements body, and therefore pain arises. 6. Question: 7. What is affliction? 8. Answer: 9. Affliction refers to the many afflictions caused by sentient beings due to separation. 10. If sentient beings are suffering from separation, 11. walls, trees, mountains, and cliffs collapse. 12. Cause means one's own, others', or both. This is called pain. 13. Question: 14. What is perception? 15. Answer: 16. Perception is having perception, no perception, and observing nothing to perceive. 17. Perception is said to be the distinguishing characteristics of the form of experience. 18. Here, having perception, no perception, and observing nothing to perceive are the same meaning. 19. Among them, having perception is based on both, no perception is not based on both. 20. Like many pots, some people say this is a honey pot, this is a ghee pot. Because of this perception, there is perception. 21. If there is no honey, no ghee, it is an empty experience with empty perception. 22. In this way, the perception of sound is distinguished by experience. If the perception of sound is eliminated, the experience is like this. 23. Nothing to perceive means this non-existence is abandonment. 24. Furthermore, those who wish to speak of existence are those who wish to have something, while those who view liberation as having nothing are those who speak of having nothing. 25. Furthermore, those with thoughts view the good sphere of consciousness, those without thoughts view the sphere of neither-perception-nor-non-perception, and those with nothing to think view the sphere of nothingness. 26. Question: 27. What is consciousness? 28. Answer: 29. Consciousness is birth, entering into existence and non-existence. 30. Name and form go together, and can be obtained through conditions. 31. Consciousness is different kinds of cognition, therefore it is called consciousness. 32. Because of various kinds of cognition, it is called consciousness. 33. There are three kinds: 34. Entering into existence and non-existence through birth. 35. Can be obtained through conditions of name and form and two conditions. 36. The World-Honored One said in the twelve links of dependent origination that the condition of formations is consciousness, he also said that the condition of name and form is consciousness, and he also said that the condition of eye and form gives ri 37. Among them, when various formations are created at the time of birth, consciousness is born together with the mother's womb. 38. This is called the arising of consciousness conditioned by formations, which gradually thickens in the mother's womb to form the sense bases. 39. The consciousness that has already arisen is called name-and-form conditioned by consciousness. Paragraphs: $ 0 3 7 14 26 33 #
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Please segment these sentences into coherent paragraphs: 0. Write the name of the target in the center, and write “hūṃ hūṃ” in the spaces between the spokes.🔽Encircle it with the vowels and consonants. 1. Write “Destroy the vidyā-mantra of so-and-so” in the center. 2. Recite “oṃ ghurṇi ghurṇi bhurṇi pāya pāya lāpa lāpa phaṭ” 5,000 times.🔽Wash the wheel with milk and perfumed water, and fumigate it with the smoke of neem wood. 3. Carry it to a charnel ground, 4. and hang it on a tree. It will definitely be accomplished. 5. The “Reversal” for Destroying the Vidyā-Mantras of Others, composed by Ācārya Jñānavajra 6. is complete. 7. The Hundred-Thousand-Verse Sādhana of Trailokyavijaya 8. Homage to glorious Vajravidāraṇa.🔽Those who wish to destroy the karmic obscurations of other sentient beings 9. should do so in the maṇḍala of this tantra. 10. Having entered, perform a hundred and eight pacifying fire offerings and sprinkle the vase water. 11. Having confessed all sins, take on the pride of being the deity and🔽radiate light from the seed syllable in your heart. 12. The entities that are the body, speech, and mind of that sentient being are burned and become the nature of pure reality. 13. Since the sins of previous actions are purified, the mind is pleased.🔽Then, having taken on the pride of being the deity in the body of that sentient being, since all sins are presently confessed, the body is pleased. 14. Since speech abides in the wheel of recitation, all future sins are purified and speech is pleased. 15. This concludes the “Sharp Vajra” that destroys the bodies of others, composed by the master Jñānavajra. 16. Homage to glorious Vajravidāraṇa. 17. If you wish to destroy the magical spells cast by others, go to a charnel ground in the south, 18. take some charnel ground ash, and smear it on your face. 19. Smear your right forearm with blood, 20. face south, and draw a sixteen-spoked wheel with vermillion on a palm leaf. 21. In the center, write, “Whatever evil deeds have been done to me by so-and-so, destroy them!” 22. Around the edge, write “tiṣṭha tiṣṭha,” and “binda” in the spokes. 23. In the spokes, write “destroy all worldly and transcendent actions of so-and-so.” 24. and visualize yourself as Karma Yama. 25. Your body is black, your hair is disheveled, your mouth is open, your teeth are bared, and fire blazes from your eyes. 26. Recite the extensive essence mantra as much as is appropriate.🔽Visualize a nine-headed iron scorpion on the tongue of the victim.🔽Visualize that it destroys the power of the sense organ of the tongue. 27. Place the wheel under the feet of the victim. 28. Say “ha ha” and place him on a stake. 29. Then offer seven bali offerings there and the victim will be victorious over the karma.🔽His speech will be destroyed. 30. If you smear the bones with blood and throw them in the direction of the victim,🔽he will certainly be destroyed. 31. Do this seven or eleven times. 32. The later rite of the near accomplishment of the mantra that destroys knowledge mantras is by the master Jñāna.🔽 33. The second part of the rite for destroying knowledge mantras, called “The Subsequent Rite,” is complete. 34. Homage to glorious Vajravidāraṇa. 35. The specific rites for destroying all the grahas: although there are 84,000 grahas, 36. they are included in the three types of grahas: the grahas of the gods, the grahas of the bhūtas, and the grahas of the gandharvas, yakṣas, rākṣasas, and piśācas. 37. The grahas of the nāgas are of four types: the grahas of the devas, the grahas of the asuras, the grahas of the rākṣasas, the grahas of the vināyakas, the grahas of the apasmāras, and the grahas of the kumāras.🔽If you wish to destroy them, make an im 38. and place it in front of yourself. 39. Place the effigy there and cut it up with a knife. Paragraphs: $ 0 5 7 16 32 34 #
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Please segment these sentences into coherent paragraphs: 0. From contact, there is further contact. From awareness, there is further awareness, causing the mind to be distressed. 1. From contact, there is further contact. From knowing, there is further knowing, causing the body and mind to be distressed. 2. From contact, there is further contact, and from feeling, there is further suffering, causing the body to be hot, tired, and distressed.🔽From contact, there is further contact, and from feeling, there is further feeling, causing mental distress and f 3. From contact, there is further contact, and from feeling, there is further feeling, causing both body and mind to be distressed and tired. 4. From recollection, there is distress, and from contact, there is further contact, and from feeling, there is further feeling, giving rise to, Venerable Sirs! 5. Suffering is said to be on top of suffering, and therefore it is said that from this comes old age. 6. Venerable Sirs! 7. What is the suffering of old age? 8. Each and every tired person, who is subject to this old age, with wrinkles, gray hair, loss of teeth, black moles, withered roots, a body about to collapse, a complexion that has changed, and already aged, with a lifespan - this is called old age. 9. Old age, Venerable Sirs! 10. Is suffering. 11. What is the reason for saying that old age is suffering? 12. Because when a person is old, the body suffers further from contact, and from contact, there is further contact, and from feeling, there is further feeling, causing mental distress. 13. From contact, there is further contact, and from action there is further action, and the body also suffers. 14. From contact, there is further contact, and from practice there is further practice, and the body is heated and distressed. 15. From contact, there is further contact, and from feeling there is further feeling, and the mind is heated and distressed.🔽From contact, there is further contact, and from feeling there is further feeling, and the body and mind are heated and distress 16. From contact, there is further contact, and from feeling there is further feeling, and the body is heated, tired, and distressed. 17. From contact, there is further contact, and from feeling there is further feeling, and the mind is heated, tired, distressed, and worried. 18. From contact, there is further contact, and from feeling there is further feeling, and the body, mind, and thoughts are heated, tired, distressed, and worried. 19. From contact, there is further contact, and from feeling there is further feeling, therefore, Venerable One! 20. It is said that old age is suffering. 21. The above suffering is said for this reason. 22. Venerable One!🔽Sickness is suffering. 23. What is sickness? 24. There are head diseases, stomach diseases, ear diseases, nose diseases, mouth diseases, lip diseases, tongue diseases, throat diseases, hiccup diseases, vomiting diseases, diarrhea diseases, fever diseases, gonorrhea diseases, insanity diseases, phle 25. Disease, virtuous ones! 26. Is suffering. 27. What are the causes and conditions of the suffering of disease?🔽Because a person experiences it, causing the body to experience suffering. From experience, there is further experience. From feeling, there is further feeling. Mental thoughts are suffe 28. From experience, there is further experience. From feeling, there is further feeling. Both the body and mind experience suffering.🔽From experience, there is further experience. From feeling, there is further feeling. The body is heated and distressed 29. From experience, there is further experience. From feeling, there is further feeling. It causes the mind to be heated and distressed. 30. From contact, there is further contact, from feeling there is further feeling, and the body and mind are tormented. 31. From contact, there is further contact, from feeling there is further feeling, and the body is weary and distressed.🔽From contact, there is further contact, from feeling there is further feeling, and the mind is weary and distressed. 32. From contact, there is further contact, from feeling there is further feeling, and the body and mind are weary and distressed. 33. From contact, there is further contact, from feeling there is further feeling, and the illness that is spoken of, O virtuous one! 34. Is suffering. 35. Therefore, it is said that there is also this cause and condition. 36. Death, O virtuous one! 37. Is suffering. 38. What is meant by death? 39. For one who exists, for one who exists in the cycle of birth and death, in various places, to abandon the body, to perish and cease, to no longer see the end of life, to have the five aggregates exhausted, to have abandoned the life faculty, to have Paragraphs: $ 0 5 8 12 22 25 28 36 #
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Please segment these sentences into coherent paragraphs: 0. The object that is suitable as the referent of a word is ascertained as the meaning of the word.🔽The object that is suitable as the referent of a word is ascertained as the meaning of the word.🔽The object that is suitable as the referent of a word is 1. The object that is suitable as the referent of a word is ascertained as the meaning of the word.🔽The object that is suitable as the referent of a word is ascertained as the meaning of the word.🔽The object that is suitable as the referent of a word is 2. The object that is suitable as the referent of a word is ascertained as the meaning of the word.🔽The object that is suitable as the referent of a word is ascertained as the meaning of the word.🔽The object that is suitable as the referent of a word is 3. Even if it were, it would not prove what you want to prove. 4. They are apprehended by the sense consciousnesses, so there is no fault. 5. Here, the self-awareness apprehends the character of the consciousness, 6. but it does not express it. 7. And in the case of a relation, the pervasion is not evident to direct perception. 8. And in the case of verbal conventions, there is no invisibility. 9. Therefore, it is not the object of direct perception. 10. Because direct perception has a real object. 11. Therefore, it is the object of inference. 12. If it were inferred by being produced from a conceptual other, it would be harmed by another. 13. If you say that the reason “because it exists” is not common, 14. If you say that there is another reason, 15. we reply: How can there be existence? 16. There is no pervasion, and the reasons are not established. 17. It is not the case that there is a common locus🔽of the reason and the absence of the probandum. 18. Thus, the reason is an example of a reason🔽that is said to be inconclusive. 19. If existence is made to be a common locus of all things, then how can there be any other afflictions that are not pervaded by it? 20. One who seeks to refute a powerful position cannot do so by relying on something else. 21. For that reason, the position is taught to be endowed with a reason. 22. The rabbit does not have the mark of the moon because it exists. 23. Otherwise, when the apparent position is stated, how could there be an occasion to state the reason? 24. Otherwise, it would not be a sound that is heard. 25. Otherwise, it would follow, absurdly, that one could state as a reason that sound is not to be heard or that a pot is permanent. 26. If you say that a reason is not possible when it is contradicted by a valid cognition, 27. then this would be the case here as well, 28. so this is just babbling. 29. If you say that this is meant to show that it is impossible to refute this, then it would follow, absurdly, that it is not to be heard. 30. In response to this we say: 31. This popular saying that comes from scripture 32. is said not to be a valid cognition in fact. 33. Therefore, since it is not a remedy, 34. there is no fault in this. 35. Here it is possible that it is contradicted, but not by direct perception or inference. 36. Therefore it is refuted here. 37. The reply to this is that inference is said to be without a counter-correlate. 38. How is it that a counter-correlate is impossible? 39. All is not to be expressed. Paragraphs: $ 0 3 5 7 10 13 17 20 26 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The place of song is the purity of mantra. 1. Flag is the vajra, and hidden is the lotus. 2. Then is when method and wisdom unite, and one is empowered. 3. God is the consecration of the lotus and the vajra. 4. There is at that time. 5. Milk is the bodhicitta, which is like a jasmine flower, together with bliss.🔽 If there is no bliss, there is no bodhicitta, 6. and if there is no bodhicitta, there is no bliss. 7. Thus it is said.🔽 8. The great seal is the knowledge-holder who has attained the stage of Joy, and who assumes the form of a Buddha. 9. Since he is endowed with the enjoyment of the desires and has abandoned fear, 10. he is called the sow, etc. 11. And on what basis is the milk produced? 12. Having assumed the form of a sow, 13. he should take all the queens. 14. Because this is the family seal. 15. How does he assume the form of a sow? 16. As it is said: 17. He whose hand or forehead 18. is seen to bear a wheel, 19. who is the color of a blue cloud, 20. who is endowed with great good fortune,🔽who is supremely blissful, 21. who draws a wheel in his house, 22. and always worships it,🔽is a great being. 23. born in the family of Vajravarahi. 24. She who is dark like collyrium,🔽with white teeth and a pleasant face,🔽always beautiful,🔽with a strong mind,🔽always fond of bathing, 25. not speaking much,🔽and who has a vajra drawn in her house, 26. always worshipped by the virtuous, 27. is born in the family of Vajravarahi. 28. She has fifteen hundred qualities. 29. This is her milk, the means of accomplishment. 30. If she is not found, 31. one should take a woman of the deity’s family. 32. Or one may take a woman of another family. 33. This is the powerful woman taught previously, who brings about the swift accomplishment of the great seal. 34. One should practice like a hero. 35. This is the🔽practice of the lion, because it is the dwelling in solitude, having abandoned 36. busy-ness. 37. As it is said,🔽The lion does not live in a crowd.🔽The lion does not live in a den.🔽The lion does not live in a cave. 38. The lion does not live in a forest.🔽The lion does not live in a mountain. 39. The lion does not live in a charnel ground.🔽The lion does not live in a swamp.🔽The lion does not live in a village.🔽The lion does not live in a town.🔽The lion does not live in a city.🔽The lion does not live in a country.🔽The lion does not live in a f Paragraphs: $ 0 8 15 24 30 35 #ion, and envy are the five families of the tathāgatas. 33. Among them, the one who is the vajra essence is the bodhisattva who is the essence of vajra hatred. 34. This bodhisattva's name accords with its meaning. 35. It is difficult to find such a bodhisattva family. 36. Therefore, he is addressed with the exclamation of wonder, Ah! 37. The intention to accomplish the aims of others by means of the supreme method, etc., is great compassion. 38. By that very [great compassion], the enlightenment which is endowed with the accomplishment of various aims at all times is great enlightenment. 39. And the one who has that intention is a great Bodhisattva. Paragraphs: $ 0 3 8 11 19 24 31 37 #
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Please segment these sentences into coherent paragraphs: 0. are to be written and likewise recited. 1. The three that are explained 2. are not to be written or recited.🔽Harm is completely surrounded 3. by the name of the mantra. 4. The center, likewise, eaten, 5. The mantra should be spread out in the directions. 6. It should be written as explained, 7. and likewise surrounded all around.🔽This is explained as the procedure for writing. 8. The procedure for recitation is explained as follows: 9. At the beginning and end, any mantra 10. in the middle is not connected, and is sealed. 11. First, it is endowed with the letters of the mantra, 12. and at the end, it is endowed with the letters of the name of the object of attainment. 13. The mantra for recitation in this way 14. is said to be bound. 15. First, endowed with Om, at the end 16. the nature of everything should be known.🔽First, the mantra and name are repeated once, 17. and then combined into one. 18. First, endowed with Om, 19. the object of attainment is definitely applied. 20. Then the action, then the mantra, 21. becomes the highest harm. 22. At the beginning and end, it is similar to being sealed, 23. In the middle, the mantra, or else, 24. First, the mantra, then the name of the target, 25. Three times repeated by the wise, 26. For the sake of accomplishing the rites. 27. This is called the “expanded” [form]. 28. The mantra, three times, three times the target, 29. First, Oṃ, at the end, namaḥ,🔽This is the first application 30. Of the expanded [form], rightly declared. 31. This is the middling [form], the common one, 32. Proclaimed as the rite. 33. For the supreme mantras, 34. One should definitely add Vajrasattva. 35. The nature of the great power is removed,🔽Such a mantra is the eleven-fold one; 36. He who knows this is a vessel of powers. 37. Thus it is said. 38. Similarly, following the collection of rites, one should understand the other symbolic scripts such as the snake script. 39. Likewise, the meaning of the five short vowels of the A group is Akṣobhya and so forth. Paragraphs: $ 0 8 16 29 35 38 #. The Book of Documents, Hongfan says, Fifth, astronomy, Kong Yingda's Zhengyi says it is the calculation of the movements of the sun and moon, and the counting of the early and late arrival of the qi and lunar months, which form the calendar for a yea 18. All of which should not be done concludes the prohibition, the treatise says it is to prevent heterodox views. 19. As for śramaṇas, they aspire to liberation and should control their minds in one place. How can they attack heterodox teachings and diminish their right wisdom? 20. Moreover, Qin's laxity does not save the incurable, and how can one who builds an auxiliary kitchen know the Way of Heaven? The worldly techniques are indeed believed to be false and deceptive. 21. If it were like the compassion and relief of the Dharma gate and the elucidation of Yixing, then the śrāvakas' five sciences would contribute to the correct transformation. 22. In the world, there are those who are inwardly ignorant of the essentials of the Way and shadow those of high repute, seeking only profit without thinking of the sages' prohibitions. The past cannot be remonstrated with, but the future can be pursued 23. Those who in the past used this practice and the fundamental commentary as a suspended outline, have they not lost it in the near? 24. Some say that the fundamental practice is the same as the previous text's reliance on the fundamental pure precepts, but this is even further from the truth. 25. Moreover, Aśvaghoṣa said that in this sūtra, the practices of bodhisattvas are established with seven parts. Since the practices are common to the entire sūtra, therefore, according to the nearby text, these five sentences are divided. 26. If you do not agree, I will follow the treatise. 27. [Supplementary Notes] Medicine is used to cure illnesses, but it says should not because of seeking profit with a deviant mind. 28. There are two kinds of deviant minds: 29. First, not knowing one's allotted lifespan, vainly hoping to prolong life; 30. Second, killing to make medicine, benefiting people but harming creatures. 31. Both are called deviant minds. Using them to seek profit is a sin of even greater magnitude. 32. Those who have not yet attained the fifth ground should first investigate the one mind, having no leisure for this. 33. Second, the fundamental practice places are three: 34. First, the practice place of the body; second, the practice place of speech; third, the practice place of the mind. 35. First, the practice place of the body. 36. Restraining the body, eating at the proper time, and living purely, one should not engage in worldly affairs or carry messages for others. 37. Restraining the body means to reduce one's desires and diligently abandon negligence. 38. Eating at the proper time means to avoid eating at improper times and to be content with one's food. 39. Living purely means not pursuing each other and staying far away from the four kinds of wrong livelihood. Paragraphs: $ 0 3 6 27 33 36 #
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Please segment these sentences into coherent paragraphs: 0. In the past, when the Bodhisattva was among the Śākyas, he was like the full moon among the stars, but now I do not see him again. 1. She immediately faced the direction of the Buddha, single-mindedly paying homage, and again bowed to the Śākyas. She joined her palms and faced the fire, speaking truthfully: 2. This child of mine is truly not from another. If it is not false, and if he was truly in my womb for six years, then the fire should be extinguished and will never burn me or my child. 3. Having said this, he entered the fire, and this fire pit turned into a pool of water. He saw himself sitting on a lotus flower, completely without fear, with a peaceful expression. He joined his palms and said to the Śākyas: 4. If I were lying, I should have been burned to death. But since this child is truly the Bodhisattva's son, by my truthful words, I will be spared from the fire. 5. Another Śākya said: 6. Judging from his appearance, he is neither startled nor afraid. From this, we can be sure it is true. 7. Another Śākya said: 8. And this fire pit has turned into a clear pool. From this evidence, we know he is innocent. 9. At that time, the Śākyas took Yaśodharā back to the palace and increased their respect and praise for her. They sought a wet nurse to serve her son, just as they did when he was born, without any difference. 10. King Śuddhodana loved and valued him deeply. If he did not see Rāhula, he would not eat at all; 11. if he thought of the Bodhisattva, he would hold Rāhula to relieve his sorrow. 12. To summarize, after six years had passed, King Śuddhodana yearned for the Buddha and sent someone to invite him. 13. Out of compassion, the Buddha returned to his homeland. 14. When he arrived at the Śākya palace, the Buddha transformed the 1,250 bhikṣus so that they all had the same appearance and radiance as the Buddha. 15. Yaśodharā said to Rāhula: 16. Who is your father? 17. Go to him. 18. At that time, Rāhula bowed to the Buddha and stood to the left of the Tathāgata's foot. The Tathāgata then used the hand with the marks of merit cultivated over innumerable eons to pat Rāhula's head. The Śākyas all thought: 19. The Buddha still has a biased mind of affection. 20. The Buddha knew what the Śākyas were thinking and spoke a verse, saying:🔽I have no biased mind of affection 21. for my relatives or the children I gave birth to. I simply pat their heads with my hand. 22. I have exhausted all bonds and attachments, and love and hatred are completely eliminated.🔽You should not harbor doubts 23. and be uncertain about your children. 24. They will also leave the household life and become my Dharma heirs.🔽In brief, their merits and virtues 25. will leave the household life and study the true path, 26. and will become arhats. 27. The Story of the Old Brāhmaṇa Asking about Flattery (118) The Story of the Old Brāhmaṇa Asking about Flattery All cunning, flattery, and deception, outwardly appearing honest, inwardly harboring deceit, therefore the wise should discern true and fals 28. In the past, there was a brāhmaṇa who was already old. He married a young wife. The wife disliked her husband's old age and was constantly unfaithful. 29. Her lustful thoughts became attached. She deceived her husband by holding a gathering and inviting young brāhmaṇas. Her husband suspected there was infidelity and was unwilling to invite them. 30. At that time, the young wife devised various plans to deceive her husband. 31. The son of the old brāhmaṇa's previous wife fell into the fire. At that time, the young wife watched him fall but did not catch him. 32. The brāhmaṇa said: 33. Why didn't you catch the child who just fell into the fire? 34. The wife then replied:🔽If I had caught him, I would have been accused of killing him. 35. Since I was young, I have only been close to my own husband and have never touched any other man. How can you suddenly want me to touch this young man? 36. When the old brāhman heard this, he believed the words of his wife and held a great feast in her house, gathering brāhmans. 37. Then the young wife had intercourse with him. 38. When the old brāhman heard this, he became angry and took his treasures, wrapped them in his robe, abandoned his wife, and left. 39. Having gone far from the house, on the road he saw a brāhman and made him his companion. At dusk they stayed in one place to spend the night, and in the morning they continued on their way. Paragraphs: $ 0 5 9 12 15 18 27 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. And the people of Apirā, and the people of Nānti, and the people of Sarmanti, and the people of the city of Mītala, and the people of Nepal, and the people of the land of Mītala, and the people of Nepal, and the people of the land of Sāṃkhya, and the 1. In the northern regions, the land is threatened by the earthquake. 2. If the earth is heated by the stars, the horses will be sick. 3. In the village there will be no killing, and in the village there will be no killing. 4. It is not good for a child to be born in the womb of a star. 5. It is not good for those born during the time of the astrological cycle. 6. If you do not do this, will you be unhappy in three years? 7. Then, at the age of ten, he will die. 8. And they will come to the land of Rida, and to the land of Tigartha, and to the land of Nacala, and to the land of Ajuna, and to the land of Dar, and to the land of Dar, and to the land of Dar, and to the land of Satina. 9. The earth and the stars are nearby, and the fools are greatly harmed. 10. They are people who are jewelers, who are knights, who open doors, who steal, who sell mirrors, who mix poison and gather, who make cakes, who guard prisons, who are evil spies, 11. thieves, thieves, crooks, crooks, crooks, and those who live in the extremes of the land, and in the land of China, and in China, and in China, and in China, and in China, and in China, and in China, and in China, and in China, and in China, and in C 12. The people of the land called Joyful, the people of the land called Snowy, the people of the banks of the great river called Sita, and the people of the world called The Unwarm Lake, who are free from desire, 13. There are many people who live in the trees, and there are also people who live in the glaciers of Kalsetia, the glaciers of the Precious Mountains, and the mountains of the Precious Ones. 14. The smoke of the fire is as strong as snow, and the smoke of the fire of the sun is as strong as the snow of the snow of the snow of the snow of the snow of the snow of the snow of the snow of the snow of the snow of the snow of the snow of the snow 15. The yakṣas, the yakṣas, the yakṣas, the gandharvas, the many hordes of reptiles, the adepts, the sages, the nāgas, and likewise a thousand kinds of medicine. 16. They will be harmed. 17. For seven days after the earth had been moved, a soft, dark cloud beneficial to the earth, like a mountain of medicinal herbs, resounded with a deep thunder and a powerful thunder, which caused a variety of lightning strikes. 18. The sky is blue like a rainbow. 19. The sound is the source of the sound. 20. There is nothing as ugly as a rainbow, and there is nothing as fierce as a fire. 21. The signs of virtue are the various forms of clouds, the various images of the Buddha, the appearance of the vajra-like Buddha, the inner sun rising, the clouds that rain supremely when the sun sets and the moon rises, and the clouds that light up th 22. The clouds are soft and gentle. 23. When the clouds appear without obstruction and without the presence of the hand, the clouds with such marks are shown to be the deitys domain. 24. Thus, without fear or fear, the object of the result of the benefit or harm of the various levels, is to obtain all the seeds of trust, to do whatever you do, to live, and to be victorious. 25. Even the merchants will be afraid. 26. After the earth had been moved, clouds covered the sky for seven days. 27. The clouds of liberation were as slow as the wool. 28. In the west, the sky is covered with clouds that kill water bugs, and form clouds that resemble frogs, fish, and water worms. In the west, the sun and moon appear in the sky, and when the clouds do not appear, the sign is that the water mandala is no 29. The result of the harmful effects of the transgressions will be explained in the same way as the great sage sees them. 30. It is impossible to plant a seed in a place that is not well-drained, or in a place that is very wet, or in a muddy place, on a high plateau, on a mountain, in a field, on a lake, or on a beach. 31. In this way, the earth is called the earth of water. 32. After the earth had been moved, a strong wind rose for seven days. 33. When the sun and moon appear yellow in the inner and western directions, but no such signs appear, this is called the wind-scattering. 34. Listen to the results of their benefit and harm, and understand that even the noble ones will not go anywhere. 35. They will build a wall to protect their weapons and steal their shields. They will argue with the king who is on the other side of the border. 36. And the fear of man will arise. 37. Thus, all the worldly beings are proclaimed to be harmful to the rest. 38. This is called the wind-scattering. 39. Seven days after the earth had been moved, the arrow fell and the earth turned red. Paragraphs: $ 0 1 4 8 10 12 15 17 21 26 29 32 35 39 #
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Please segment these sentences into coherent paragraphs: 0. This is because they are based on the unimpaired concentration, and they have reached the extreme of the appearances of the great dharma, the superknowledge, and so forth. 1. The earth is radiant. 2. The next field, the perfection of diligence, is the most important, so that the firewood of the afflictions is burned. 3. The fire of wisdom blazes, and the light of the Dharma of enlightenment arises. 4. The difficulty of cultivating the ground is to realize the intention. 5. It is thought that it is motivated by the desire to achieve its own and others welfare, and that it is motivated by the thought itself. 6. Because on the level of the most difficult to train, the bodhisattvas perfection of concentration is excellent. 7. Through his great miracles, he matures sentient beings through various means. 8. He is diligent in the ripening of sentient beings and is the root of the irreversible virtue of the mind stream that follows the Buddha. 9. They are dedicated to the special Dharma. 10. The ground is realized because the perfection of knowledge is realized through the conception of the immediate object, and the path of excellence is realized through the conception of the object. 11. The ground that is far away is the gathering, because it is gathered and mixed. 12. This is because the perfection of means is perfected. 13. The four immeasurables are the meditative stabilization, liberation, concentration, absorption, and superknowledge. 14. Without signs or effort, the demon. 15. Because of the reason. 16. The ground of non-reflection is the close gathering, the result of the perfection of concentration. 17. It is because, without any signs, effort, or love, it is the pure and unimpeded field of beings and beings that is the dedication. 18. The Bodhisattva Bodhisattvas Bodhisattva Levels of Intellect explains that the charnel ground is like the charnel ground of selflessness, and that the perfection of power is the bodhisattvas teaching that the bodhisattvas have the highest realization 19. Without effort in samsara, they accomplish the welfare of sentient beings and perfect and perfect awakening. 20. The ground of the cloud of dharma is the nearby charnel ground, which is like a great cloud, because it is the perfection of wisdom that shows the supreme realization of the nonexistence of all phenomena. 21. Because the rain of the year satisfies all beings. 22. The upward-linking drop is the same as the upward-linking drop. 23. The place is the land of joy. 24. The stainless abodes are likewise. 25. The field is known as the luminous one. 26. The field of the nearby is the field of the bright light. 27. The mind is the manifestation of thoughts. 28. It is difficult to train in the intentions of the mind. 29. The gathering is long gone. 30. The assembly of the close ones is not to be missed. 31. The wisdom of the charnel ground is excellent. 32. The clouds of Dharma are in the nearby charnel ground. 33. The ten perfections. 34. The Yoginī is the voice of the non-Buddhists. 35. The words of the Buddha, the Buddha, and so forth. 36. Think outside and inside. 37. This is the first of the four lines. 38. These levels are also to be understood by the power of the twelve levels, which are the causes and effects of the arising of bodhichitta, and by the power of the establishment of the cessation of the drinking, the cessation of the drinking, and so fo 39. Therefore, the mandala and the body are not shown to be the cessation of the drink and the cessation of the drink. Paragraphs: $ 1 4 6 13 18 23 27 33 #
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Please segment these sentences into coherent paragraphs: 0. With how many is it not related? 1. It is not related to one aggregate, to ten sense spheres, and to sixteen elements; 2. it is not related to one sense sphere and to one element in part. 3. … The far removed dyad 4. Are factors that have a cognitive object … associated? 5. There are none. 6. With how many is it not related? 7. It is not related to one aggregate, to ten sense spheres, and to ten elements; 8. it is not related to one sense sphere and to one element in part. 9. Are factors that do not have a cognitive object … factors that are not associated with mind … factors that are not conjoined with mind … factors that are clung to … associated? 10. There are none. 11. With how many is it not related? 12. They are dissociated from four aggregates, from one base and from seven elements. 13. They are dissociated from one base and from one element in part. 14. Mind-element is associated with three aggregates. 15. It is associated with one base and with one element in part. 16. With how many is it dissociated? 17. It is dissociated from one aggregate, from ten bases and from ten elements. 18. It is dissociated from one base and from one element in part.🔽Mental factors are associated with three aggregates. 19. They are associated with one base and with one element.🔽With how many are they dissociated?🔽They are dissociated from one aggregate, from ten bases and from ten elements. 20. They are dissociated from one base and from one element in part.🔽Mind-contact is associated with three aggregates. 21. It is associated with one base and with one element. 22. With how many is it dissociated? 23. It is dissociated from one aggregate, from ten bases and from ten elements. 24. It is dissociated from one base and from one element in part.🔽The same method of explanation applies to the remaining mental factors and concomitants of feeling, etc., and to the aggregates, bases and elements that are mentioned in the following chap 25. Are unadherent dhammas … related? 26. None. 27. With how many is it not related? 28. It is not related to any of the aggregates, to any of the bases, or to five of the elements.🔽…–. 29. Adherent dhammas … defilements … dhammas that are both defilements and defiled … dhammas that are both defilements and associated with defilements are related to three aggregates, to one base and to one element; 30. they are related to one aggregate, to one base and to one element in part. 31. With how many is it not related? 32. It is not related to one aggregate, to ten bases and to sixteen elements; 33. it is not related to one base and to one element in part. 34. Dhammas that are not defiled … dhammas that are not associated with defilements and are not defiled … related? 35. None. 36. With how many is it not related? 37. They are not dissociated from any of the aggregates, from any of the bases, or from any of the elements. 38. Are defiled dhammas … dhammas conjoined with defilements … conjoined? 39. There are none. Paragraphs: $ 0 4 9 14 18 20 25 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. 18 Sutra of the Collection of the Past Activities of the Buddha, Scroll 53🔽 1. Translated by Gautama-prajñāruci, a Brāhman of the Yuanwei Dynasty 2. Chapter on Contemplating the Heavens, Part 32, Heaven of Yāma, Part 18 3. Moreover, those birds have various forms and appearances, which people love to see. They have various thoughts and enjoy various pleasures. 4. What are those pleasures? 5. Some hold lotus flowers in their beaks, listen to singing with their ears, and walk around. The males and females follow each other and play. 6. Some birds stay in groups, stretch out their bodies, and listen to the sounds from the tree branches and houses with single-minded attention. 7. Some hold bright and luminous jewels in their beaks and roam everywhere. 8. Some have bodies of the seven treasures. Because they hear singing from the mountains, they flap their wings and fly over to listen to the singing. They go to the houses of flower branches, and the entire sky is adorned and beautiful. They are joyful 9. There are other birds in other forests, adorned with various wonderful jewels on their wings, who use their beaks to pick various blooming flowers, bring them to the flower-branch houses. 10. Having heard the singing sounds of other birds, they bring jeweled garlands together, with various colors and wonderful light. 11. Coming in this way to the flower-branch houses, pervading the sky, all of them are wonderfully adorned, coming in this way. 12. In this way, the birds and beasts in that forest have various colors, various forms, and various perfections, all of them are delightful. 13. That forest is extremely wonderful and beautiful, in this way the heavenly multitudes in that forest experience various pleasures. 14. At that time, the five sounds of music in that forest, they play for a long time, burned by the fire of desire, still not content, they go to another forest. 15. The forest is called Bird Sounds and Pleasures, and the countless celestial maidens surround themselves there, singing, dancing, delighting, laughing, playing, and plucking the qin in the sky, flying like this. 16. Some go this way riding on geese, and other gods ride peacocks, some sit on lotus pedestals in the sky and go this way, and still other gods ride seven-jeweled birds in the sky and go this way, all heading for the Bird Sounds and Pleasures Forest. 17. They travel like this, not yet having arrived, fully endowed with various supreme pleasures, wishing to reach that forest. 18. The birds called Truth-Telling Birds spoke a verse, saying: 19. Among vehicles, the vehicle of karma is supreme, the other vehicles are not so. 20. Because humans ride the vehicle of karma, they can travel through the three realms. 21. Who, where, what karma, how to make it, 22. They will then in that place, according to what they do, experience suffering and happiness. 23. The various mixed karmas are created by the causes and conditions of the mind. 24. There is nothing that cannot be obtained, as long as one perseveres. 25. The various different kinds of happiness arise from the causes and conditions of karma. 26. Because the causes of karma are exhausted, the various kinds of happiness also disappear. 27. If one does not lose what one has, and does good deeds from the past, 28. If one always wishes to obtain happiness, one should create other karma. 29. If the mind is always lazy and intoxicated by the poison of indulgence, 30. The careless gods do not realize the place of future suffering and distress. 31. All happiness is separated, and one arrives at a place of great suffering and distress, 32. Because it can destroy the aggregates and realms, it is called death. 33. It will quickly come and cause the end of life, 34. Because one is deluded by the realms of the heavens, one does not realize it. 35. The truthful birds, out of a good mind and compassion for the heavenly multitudes, spoke these verses of true Dharma in this way, benefiting the gods. 36. But the gods did not accept it, because their minds were covered by desire. They became even more joyful and went further into the forest of the sounds of birds. 37. The minds of all the heavenly multitudes were delighted to see the forest of the sounds of birds. The name of this forest was like this, and there were also such sounds of birds. 38. In that forest, all the trees were made of jewels, namely gold, silver, and vaiḍūrya trees, some were made of white silver, some were made of crystal, and some were made of blue jewels. 39. In that flat pond, there was a forest of lotus flowers. Those lotus flowers were like lamp trees, all kinds of colors, extremely delightful. Paragraphs: $ 0 3 9 13 15 18 23 29 35 38 #
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Please segment these sentences into coherent paragraphs: 0. One is not committing offenses; 1. the second is being able to repent after committing an offense. 2. You, Uttiya! 3. You have already confessed your many sins, and you should attain the perception of impermanence, the perception of suffering in impermanence, and so on, up to the ability to exhaust the defilements. 4. You will definitely attain the two paths of humans and gods without doubt. 5. As the World-Honored One said: 6. There are two kinds of unobscured actions that can lead to the two paths of humans and gods. If you believe in my words and do not conceal your sins, 7. you should know that you, Uttiya, have already been released from your offense. Do not be negligent, but always cultivate wholesome practices.' 8. If there are further offenses, the procedure should be done in order like the bhikṣu Uttiya. 9. Next, after being released from the offense, one should request the Saṃgha to repent the sthūlātyaya offense. The request should be made like this: 10. Venerable Saṃgha, please listen! 11. I, the bhikṣu so-and-so, have the sthūlātyaya offense of having the preliminary stages of intentional emission of semen. 12. I, [name], now request the Saṅgha to listen to my confession of the sthūlātyaya offense. May the Venerable Saṅgha listen to me, [name], confessing the sthūlātyaya offense. 13. Those who have compassion, please have compassion. 14. ' Repeat this a second and a third time. 15. Next, a single bhikṣu first makes the announcement and then performs the karman: 16. Venerable Saṅgha, please listen! 17. This bhikṣu, [name], has the sthūlātyaya offense of intentionally emitting semen with prior intention. 18. This [name] now requests the Saṅgha to listen to his confession of the sthūlātyaya offense. 19. If the time has come for the Saṅgha to listen, the Saṅgha should allow the Saṅgha to now listen to [name]'s confession of the sthūlātyaya offense of intentionally emitting semen with prior intention. 20. Announce thus. 21. ' Next, perform the karman: 22. Venerable Saṅgha, please listen! 23. This bhikṣu, [name], has the sthūlātyaya offense of intentionally emitting semen with prior intention. 24. This so-and-so now requests the Saṅgha to confess the sthūlātyaya offense of intentional emission of semen. The Saṅgha now grants so-and-so the confession of the sthūlātyaya offense of intentional emission of semen with prior preparation. 25. If the Venerable Ones consent to granting so-and-so the confession of the sthūlātyaya offense of intentional emission of semen with prior preparation, they should remain silent. If they do not agree, they should speak. 26. This is the first karman. 27. The second and third are also said in the same way. 28. The Saṅgha has already granted so-and-so the confession of the sthūlātyaya offense of intentional emission of semen with prior preparation. 29. The Saṅgha has already agreed, because of its silence. I will now uphold it in this way. 30. ' Next, returning to the same sequence, all the previous many offenses of duṣkṛta and many offenses of pāyattika for disrespecting the teachings are confessed in accordance with the Dharma to a single bhikṣu. 31. There are two kinds of sthūlātyaya offenses: 32. The first is the cause of a pārājika offense, and the second is the cause of a saṃghāvaśeṣa offense. 33. Within the cause of a pārājika, there are also two types: 34. one is serious, and the other is light. 35. Among them, the serious one should be confessed before the great assembly. The great assembly refers to all those within the boundary gathering together. 36. The light one should be confessed to at least four people within the ritual arena. 37. The cause of a saṃghāvaśeṣa offense is also of two types: 38. one is serious, and the other is light. 39. Among them, the serious one should be confessed to at most four people within the ritual arena. The light one should be confessed to a single person in accordance with the Dharma to remove the offense. Paragraphs: $ 0 5 9 15 31 37 #
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Please segment these sentences into coherent paragraphs: 0. Equanimity is non-greed. 1. According to the Mahayana understanding, it is both conceptual and real. 2. If a beginner bodhisattva cultivates it through conceptual imagination in order to regulate the mind, 3. the essence is as explained above. 4. If a long-practiced one has mastery and can truly benefit by bringing joy and removing suffering, 5. it takes wisdom as its essence. 6. The immeasurable based on dharmas 7. takes the wisdom of emptiness of person of buddhas and bodhisattvas as its essence. 8. It only observes the five aggregates as provisionally existent due to causes and conditions, with no ultimately existent person. 9. By means of this wisdom, it teaches sentient beings, enabling them to attain the same. 10. This is called the four immeasurable minds based on dharmas. 11. Therefore, the Vimalakīrti Sūtra says: 12. How does one observe sentient beings? 13. The answer is: Like a sprout from burnt grain. 14. Like the view of a self in a stream-enterer. 15. Like a person who has attained the fruit of non-returner in the womb. 16. Like the three poisons of an arhat. 17. Like a bodhisattva who has attained forbearance being attached to desire, angry, or violating precepts. 18. If so, how can it be called compassion? 19. Answer: 20. Having attained this Dharma, one teaches it to sentient beings. 21. This is true compassion. 22. The four immeasurables without objects refer to 23. non-discriminating cognition. 24. Far removed from all discrimination and conceptual proliferation. 25. By attaining this cognition and seeing the principle of equality, the matter of benefiting others is accomplished. 26. Therefore, at this time, it is called realizing the ground of utmost love for the only child. 27. Therefore, compassion without objects and non-discriminating cognition are its essence. 28. The Nirvana Sutra also says: 29. Without objects means 30. taking the Tathagata's Dharma body without objects as the object. 31. Because the Tathagata is free from discrimination, it is called without objects. 32. Question: 33. Since the realized cognition takes the principle as its object, being free from discrimination and the aspect of benefiting beings, 34. how can it be called compassion? 35. Answer: 36. It is like how bodhisattvas, for the sake of benefiting sentient beings, seek the wish-fulfilling jewel. 37. Although there is no discrimination when obtaining this treasure, 38. it can give rise to clouds and rain of treasures according to the superior and inferior power of beings' blessings, accomplishing the matter of benefiting them. 39. This is also like this. Paragraphs: $ 0 6 11 22 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Therefore it is said, “The meaning is: not low, not connected with the womb.” 1. “Very lovely” : made very lovely. But it is said that “very inspiring” because it inspires confidence in those who see it. 2. “Very well-proportioned” : very beautiful. “To be measured” : to be measured and compared.🔽“He speaks pleasantly” : he speaks pleasantly, as in “all-knower” . 3. “Happiness” is the state of happiness. That state of happiness is the Dhamma 4. and the principles in conformity with it. 5. The explanation of the characteristics beginning with “having well-rounded feet”🔽By the words “connected with welfare” a talk on the Dhamma connected with the round of rebirths is meant. Therefore it is said: “connected with the welfare of this world 6. “He demonstrated” : he demonstrated those things by making them manifest. 7. The explanation of the making evident. He is foremost in the sense of being the eldest; best in the sense of being praiseworthy; supreme in the sense of being the chief; 8. most excellent in the sense of being pre-eminent; incomparable in the sense of being worthy of choice, of being worthy of love, of being worthy of preference. Thus, 9. although these terms “foremost,” etc., express different meanings, he says that “all are synonyms for each other” because there is no difference in the meaning of the word “being.” 10. They lead upwards: they lead to a higher and higher distinction for those who listen to them. 11. He has short heels because his heels are short, that is, because they are placed low, near the back of the foot. 12. “Short” is a name for the ankles. 13. The sacrifice of the gift of the Dhamma: the sacrifice called the gift of the Dhamma. 14. Well-rounded: well-proportioned. The meaning is that the calf-part of the foot is hidden, not apparent, concealed by the leg-bone, which is four fingerbreadths above the heel. 15. Skill: the means of livelihood, which has got the name of “skill” in the sense of what should be trained in, and which is a cause for creatures’ livelihood. 16. Knowledge: the mantras, texts, etc., which should be understood in the sense of livelihood and of help to creatures. 17. They go by it to a good destination and to happiness: thus it is a going . The knowledge of ownership of kamma is called “kamma” by dropping the final syllable.🔽He said “kamma means the understanding of the knowledge of ownership of kamma.” 18. And those: and those elephants, etc., mentioned above. 19. Seven treasures: the seven treasures of the elephant, etc., beginning with the elephant treasure.🔽By the word “and” the king’s requisites such as clothes, beds, etc., are included.🔽Fit for a king: suitable for the king to use.🔽All: this is a collecti 20. The Community of the Enlightened One’s disciples is called 21. both limited and unlimited. It consists of those who have abandoned evil and entered upon the way. So it is said “of the ascetics 22. The four assemblies are like the four parts of the body.” 23. Teaching of crafts, etc.: teaching of crafts. For in the texts too the teaching is shown under the heading of “teaching” . 24. Sitting cross-legged: sitting cross-legged by the performance of the various duties. The purpose is 25. that one should go from house to house, from village to village, and tire one’s legs. The sending of a message is “the sending of a message by the legs.”🔽It is like a message sent by writing, because it is incomplete. 26. The gradual increase of the flesh: because of the gradual increase all around of the accumulation of flesh, beginning from the ankle, 27. it is “gradually increased” and “well rounded.” 28. The characteristic of the deer’s foot: the characteristic of the leg, which is like the leg of a deer, only in shape. 29. “For the purpose of warding off” : here the syllable ta is a word connector. The syllable na is elided by the elision of the nasal sound before a sibilant. 30. “Ya” etc. Since it is said that the hair of the head is straight and fine, the questioner asks, “But is it not the case that one characteristic is produced by another kamma?” The teacher replies, “No,” and when asked, “If so, why is another character 31. “Ya” etc. Since it is said that the hair of the head grows upwards and is fine and soft, the questioner asks: “But is it not the case that one characteristic is produced by one kamma?” The teacher replies: “It is not produced by that kamma.” The ques 32. The explanation of the characteristic of having fine skin is finished. 33. The ascetic is one who has cast off evil, not merely one gone forth; the brahmin is one who has cast off evil, not merely one born of good family. 34. He has great understanding because he has grasped great matters. The meaning of the rest of the terms should be understood in the same way.🔽The diversity of the great understanding, etc., is the diversity of the great understanding, etc., themselves. 35. and the diversity of the great understanding, etc., is the diversity of the great understanding, etc., themselves. 36. The difference is this. The greatness of any immaterial state should be understood as success in its function. 37. To show that success in its function, he said, “He grasps the great aggregate of virtue,” etc. 38. Herein, the aggregate of virtue is great through the greatness of its cause, through the greatness of its conditions, through the greatness of its support, and through the greatness of its variety. 39. The greatness of the virtue aggregate should be understood as to cause, as to root cause, as to condition, as to support, as to classification, as to function, and as to benefit. Paragraphs: $ 0 3 5 10 14 20 24 29 33 #
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Please segment these sentences into coherent paragraphs: 0. Each of you say one turn of the phrase. 1. Fojian said: 2. The colorful phoenix dances in the red sky. 3. Foan said: 4. An iron snake crosses the ancient road. 5. Fojue said: 6. Look at your feet. 7. The teacher said: 8. The one who destroys my school is precisely Kequin. 9. On the twenty-fifth day of the sixth month in the third year of Chongning, he addressed the assembly in the hall, saying: 10. Zhaozhou's last word. 11. How do you understand it? 12. Try coming out and speaking. 13. If you understand it, you can be free and happy. 14. If not, how can you speak of this good thing? 15. After a long pause, he said: 16. I have already spoken, but it's just that people don't know. 17. Do you want to understand? 18. The rich complain there are too many mouths to feed, 19. The poor resent having only one body. 20. Take care. 21. At that time, the monastery was engaged in manual labor. 22. He personally went to supervise it, 23. And said: 24. You all must make an effort. I will not come again. 25. He returned to his room, washed his hair and body, 26. And peacefully passed away at dawn. 27. That evening, the mountain collapsed and rocks fell, 28. With the valleys and cliffs shaking and roaring for forty miles. 29. After his cremation, relics fell like rain. 30. A stupa was built south of East Mountain. 31. Chan Master Zhiben of Yungu, Chan Master Zhiben of Yungu Mountain in Tanzhou. 32. He was the son of the Guo family in Ruizhou. 33. On the day of opening the hall, a monk asked: 34. When the buddhas appear in the world, the heavens rain down four flowers. 35. When the master appears in the world, what auspicious signs are there? 36. The master said: 37. A thousand times hearing is not as good as one time seeing. 38. The monk said, What is it like after seeing? 39. The master said, Blind. Paragraphs: $ 0 9 18 21 31 33 #
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Please segment these sentences into coherent paragraphs: 0. The Great Sage, the Fully Enlightened One, abandoning, casting aside, these sixty-two views, causes those who have faith in him and those who have much faith in the world to have faith in him. This is another example. Since the meaning of “having fai 1. “Sectarian doctrines” and so on. The Great Sage, abandoning, casting aside, the sixty-two views, which are the seeds of the sprouts called “sectarian doctrines” and are the cause of their arising, causes those who have faith in him and those who have 2. and the example for the one meaning is this: the sectarians are the sprouts, their seeds are their views, they have gone into their views, 3. and an example of one meaning is this. The sectarians’ shoots are their views, their seeds are their views, they have gone into their views, or their views have gone into them.🔽This is the analysis. 4. As in the case of “Bhaggarīti bhave yathā,” 5. So too your wisdom, and your virtue, and your nature, too. 6. When one who is about to speak begins, the order of his words is his sequence. The interruption of that is his break. 7. “Yathe” is the example. He says “ajjhāhāro” because of his confidence in what is not stated. Your wisdom, great sage,🔽is so outstanding that it is as if some of it, though not stored up, is still naturally distinctive, and though it occurs, it is as 8. The meaning is that it is wonderful. Herein, “so too your” is a break because of the interruption of the sequence of the words “kāpi kopī” . 9. “Āraddhakkami” is the example. The interruption of the sequence of the words “āraddhapadakkamassa” is the cause of the break. 10. The great sage, your 11. your wisdom is exceedingly great, being beyond the range of speech, it is just great. The quality is a mass of qualities such as virtue, concentration, etc., not shared by others, 12. it is just a quality, because it cannot be measured by anyone. It is manifest, it is inconceivable, 13. it is manifest, just so, the difficulty of understanding the true nature of wisdom, etc., which exist, is wonderful. 14. “Kāpi kopī” is a fault of broken style in the phrase “pakatī” because of its emptiness. The sequence is begun, 15. its interruption, the style is broken, it is said to be here. 16. Where the confusion arises from the bad placement of words, 17. that should be known as “byākiṇṇa”, an example of which is as follows. 18. “Padāna” etc. Where, in which sentence, the bad placement of words, those ending in “syā” and “ākhyāti”, 19. From the fault of misplacing, confusion arises, and that sentence should be understood as one that has been confused. 20. The example of that is shown by “as follows” . The meaning is: as this is, so is another.🔽. “Words” etc. The fault of misplacing is where, in a sentence, confusion, delusion arises from the misplacing of the words, 21. that sentence should be understood as one that has the fault of confusion. The example of that is shown by “as follows” 22. in the way that is going to be stated. 23. He bows down to the one with many qualities, this person is always delighted, 24. constantly recollecting the Sugata, the one with many qualities. 25. . Recollecting the many qualities such as virtue, etc., which are infinite, having risen up properly, having arisen, 26. recollecting, establishing the mindfulness that has the qualities as its domain, for that very reason he is delighted, elated, 27. This people, all the world, is always in need of the good and the bad, of Devadatta and so on. 28. This people, all the world, constantly reveres, worships, the Sugata, the Fully Enlightened One, who is the good friend, the welfare, of the bad people, of the good people, of Devadatta and so on. This is the meaning expressed by the poet. Herein, “h 29. “The one of many qualities” and so on. Remembering the qualities of virtue, concentration, and so on, which are many because they are infinite, 30. remembering them especially, this people, this multitude of beings, reveres, worships, the Sugata, the Omniscient One, who is the good friend, the welfare, of the bad people, of the good people, of Devadatta and so on, constantly, always. 31. Here, the disconnectedness due to the usage of the words in an inappropriate way is understood only by following the meaning of the words. 32. Just as the intended village is specified by the word “gāmma,” 33. Why do you not desire me who desires you? 34. 45. “Visiṭṭha” is a word that has been left out, omitted, from the statement of some meaning. “Kaññi” is an address. 35. “I want you,” “Why do you not want me who wants you?” “What is this?” is a statement of the village folk. 36. “Kaññi” and so on is a village fault. 37. “Visiṭṭha” and so on. A sentence that has been left out, omitted, from the statement of what should be distinguished by the distinction of excellence, which is the state of being loved, is a village fault, so it is approved by poets. He gives an exam 38. “You who want another, you do not want me who wants you,” “You do not want me who wants you,” 39. “What is this?” When this is said in the way of a frustration of desire, Paragraphs: $ 0 4 7 10 16 20 23 29 32 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Answer: 1. Above, he generally asked about all the perfections, here he only asks about prajna; 2. above, he extensively praised prajna as the master, here he directly asks about practicing prajna. 3. Furthermore, although prajna-paramita was extensively praised above, the assembly yearned to obtain it; 4. therefore, Shariputra asked how to practice prajna-paramita on behalf of the people. 5. The merits of prajñā-pāramitā are immeasurable and inexhaustible, and the Buddha's wisdom is also immeasurable and inexhaustible; 6. If Śāriputra had not asked, the Buddha would have praised it endlessly; 7. If Śāriputra had not asked, there would have been no cause and condition, so it would not have been appropriate to stop. 8. Question: 9. If the merits of prajñā are revered, what is wrong with the Buddha praising it extensively? 10. Answer: 11. When people hear the praise of prajñā, they rejoice and revere it, thereby increasing their merit and virtue; 12. If they hear the explanation of prajñā, they increase their wisdom. 13. It is not only through the causes and conditions of merit and virtue that one can attain Buddhahood, one must also attain it through wisdom; 14. Therefore, it is not necessary to simply praise it. 15. When people hear the praise, their minds are already pure, and they yearn to attain prajñā; 16. It is like for a thirsty person, if one praises a delicious drink extensively without addressing their thirst, one should simply give it to them. 17. For these and other causes and conditions, Śāriputra now asks about practicing prajñā. 18. Question: 19. Just as a person with eyes sees and only then knows where to go, and then can practice, 20. the bodhisattva is also like this. First, thinking of the Buddha way, knowing prajñā, seeing it, and then the body should practice. 21. Why is it said now that one does not see the bodhisattva or prajñā? 22. If one does not see, how can one practice? 23. Answer: 24. Here it is not said that one always does not see, but it clarifies that when entering the contemplation of prajñā, one does not see the bodhisattva or the perfection of prajñā; 25. the perfection of prajñā appears in order to enable sentient beings to know the true Dharma. 26. This bodhisattva's name is a provisional designation based on the convergence of various conditions. 27. As will be explained in detail in a later chapter. 28. The name of the perfection of prajñā is also like this. Because it is a combination of various dharmas, it is provisionally named the perfection of prajñā. 29. Although prajñā-pāramitā is a provisional name, it can destroy all conceptual proliferation; 30. Because it is devoid of intrinsic nature, it is said to be invisible. 31. Just as fire is a provisional name based on the combination of various conditions, although it is without real substance, it can burn things. 32. Question: 33. If one does not see it when entering prajñā, but sees it when exiting, which can be trusted? 34. Answer: 35. The above says that prajñā is the true dharma, and therefore it can be trusted; 36. Because exiting prajñā-pāramitā is not real, it cannot be trusted. 37. Question: 38. If one does not see it when entering prajñā, but sees it when exiting, one should know that it is not the constant emptiness of the dharma, but emptiness due to the power of prajñā! 39. Answer: Paragraphs: $ 0 8 10 18 24 32 35 37 39 #
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Please segment these sentences into coherent paragraphs: 0. it is all the true's creation. 1. Now, based on the true's creation, it is classified as this gate. 2. The self-characteristic is like this. 3. Third, the characteristic of non-discrimination. 4. Although the true mind is the nature of spiritual knowing, 5. it is not the dharma of clinging, grasping, accepting, or rejecting. 6. Therefore, it is non-discriminating. 7. Moreover, it is covered by delusion. 8. It has not yet attained the illumination and manifestation of the Buddha's wisdom. 9. Because of non-discrimination, it becomes deluded. 10. It gives rise to the ground of ignorance through deluded perfuming. 11. Following delusion, it flows and turns. 12. Fourth, the characteristic of principle. 13. It is the essence of the previous three layers, neither existent nor non-existent. 14. The meaning of true emptiness.🔽Free from all characteristics. 15. Free from all natures. 16. It is called non-existence. 17. Truly not empty. 18. Endowed with pure dharma gates surpassing the sands of the Ganges River. 19. Therefore, it is said to be non-nonexistent. 20. Moreover, it can give rise to all dharmas through conditional origination. 21. It is called non-non-existence. 22. But its essence is always tranquil, so it is called non-existence. 23. Among these four layers, the first layer is the true function. 24. The middle two are true. 25. The last one is the true nature. 26. Because it is the principle of suchness. 27. The distinctions of characteristics are like this. This is the third gate. 28. Next, the meaning of the arising of characteristics and the inclusion of characteristics is explained. 29. As for the arising of characteristics, 30. based on the gathering of functions in that truth, the six consciousnesses 31. give rise to the false six consciousnesses. 32. Because the false dharmas do not arise alone, apart from the truth. 33. Based on the false six consciousnesses, 34. the six consciousnesses of phenomena arise. 35. Grasping the false as real, 36. is called a phenomenon. 37. It is like a person in a dream, 38. who regards the faculties, objects, and consciousnesses 39. as all being real phenomena. Paragraphs: $ 0 4 12 23 28 #
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Please segment these sentences into coherent paragraphs: 0. It is to know the minds of others in relation to phenomena that are free from reference points, thoughts, and cognition. It is to know the recollection of past lives in relation to phenomena that are free from the limits of past and future. It is to 1. It is to teach the faculties to those whose faculties are not yet mature. It is to describe the strengths to those whose strengths are not yet strong. It is to explain the branches of awakening to those whose qualities are not yet fully pacified. It 2. It is to generate śamatha in those whose qualities have not yet reached the ultimate peace. It is to be skilled in vipaśyanā with regard to the qualities that are characterized by liberation. It is to aspire to nirvāṇa with regard to the qualities th 3. The Blessed One, the thus-gone, worthy, perfect buddha Sumerukūṭa began to teach the Dharma in the same way that he had demonstrated his miracles to King Śubhraprabha, his thousand sons, and the assembly of queens. 4. As he taught the Dharma in this way, eighty-four thousand beings gave rise to the mind set on unsurpassed and perfect awakening. 5. King Śubhraprabha and his thousand sons attained the acceptance of phenomena in accordance with reality. 6. Having attained acceptance, through the power of the Buddha and their own eloquence, they extolled the Blessed One, the thus-gone, worthy, perfect Buddha Sumerupradīparāja, with these verses: 7. “Just as in the middle of the ocean 8. the king of mountains is beautiful, 9. so in the middle of the saṅgha 10. the king of Dharma is resplendent. 11. “Just as the rising sun 12. removes all darkness, 13. so the Buddha’s ūrṇā 14. illuminates the buddha realms.🔽“Just as the full moon 15. is radiant with its full orb,🔽so the Lord of the World 16. is radiant with perfect buddha qualities. 17. “Just as a lotus flower 18. Just as water does not adhere to a lotus, 19. In the same way, the lords of the world 20. Are not adhered to by worldly phenomena. 21. Just as the lion, king of beasts, 22. Roars in the forest, 23. In the same way, the lion of a man 24. Roars the sound of emptiness.🔽Whether existent or nonexistent,🔽All existence and nonexistence, 25. Transcending the view of extremes,🔽Is called the lion’s roar. 26. Whether arising or ceasing, 27. Grasping at signs is taught, 28. But nonarising and noncessation 29. Is called the lion’s roar.🔽This side and the other side 30. Are taught to be conceptual, 31. But not dwelling on any phenomena 32. Is called the lion’s roar. 33. The afflictions and purification 34. Those two are without characteristics. 35. The utterly stainless Dharma 36. Is called the definitive lion’s roar. 37. Attachment, anger, and ignorance 38. Arise from conceptualization.🔽Free from concepts and without thoughts, 39. It is called the definitive lion’s roar. Paragraphs: $ 0 3 6 7 17 21 26 33 37 #
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Please segment these sentences into coherent paragraphs: 0. which is the dominant fruit. 1. Humans are able to cultivate and give rise to it, 2. which is the fruit of human effort. 3. It is able to attain nirvāṇa, 4. which is the fruit of liberation. 5. Within the teachings of the Lesser Vehicle, 6. the four minds such as the preparatory stage 7. are the nature of the Lesser Vehicle. 8. The nature is that of contaminated [dharmas]. 9. Obtaining the retribution of the form realm 10. is called the retributive fruit. 11. Within the teachings of the Great Vehicle, 12. the conditioned and uncontaminated [wisdom] 13. obtains the retribution of transformation, 14. which is called the retributive fruit. 15. As for the planting cause, 16. it also obtains five fruits. 17. It is the same as what is said to exist. 18. The one kind of productive cause 19. is able to obtain three fruits. 20. Similar types arise together, 21. obtaining the fruit of human effort. 22. Dissimilar types arise together, 23. One obtains the dominant fruit. 24. Those of the Lesser Vehicle lineage 25. Obtain the retribution of the compounded body. 26. The pure [path] of the Great Vehicle 27. Obtains the retribution of transformation. 28. This is its retribution fruit. 29. The embracing cause obtains two. 30. Associating with friends and listening to the Dharma, 31. Such conditions as these 32. Obtain the dominant fruit. 33. Because of the cultivation and arising of the person, 34. One obtains the fruit of the person. 35. The long cause obtains four. 36. The arising of similar types 37. Can obtain the fruit of support. 38. The arising of faith and so forth 39. Obtains the dominant fruit. Paragraphs: $ 1 5 11 15 24 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Seventh is the empowerment of the supreme, holy seat. 1. Eighth is the empowerment of the beautiful ornaments. 2. Ninth is the secret empowerment of the name. 3. Tenth is the royal insignia of the wheel.🔽Having completed the ten outer empowerments, 4. one should enter the vajra. 5. First is the empowerment of listening and training in the secret. 6. Second is entrusting the profound scriptures. 7. Third is also bestowing the substances of the four activities. 8. Fourth is bestowing the three treasuries of the holy regent. 9. Fifth is the insignia of the Mahāyāna of the four masters. 10. Sixth is the seat of the sun, moon, lotus, and sentient beings. 11. Seventh is the seven precious substances of the secret king. 12. Eighth is placing the reflection on the crown. 13. The ninth is the wisdom of the three bodies. 14. The tenth is the empowerment of the substances of auspiciousness. 15. Then, the vajra is given into the hand. 16. Having been admitted with the ten and one, 17. the supreme empowerment of practice should be given. 18. First, the axiom of mind is given. 19. Second, the empowerment of compassion is given. 20. Third, the wheel of syllables is given. 21. Fourth, the blazing plow is given. 22. Fifth is the giving of the filled vase. 23. Sixth is the various weapons. 24. Seventh is the giving of the flawless lotus. 25. Eighth is the giving of the club of the stira. 26. Ninth is the giving of the black snake noose. 27. Tenth is the giving of the stainless goddess. 28. Eleventh is the giving of all enjoyments of desire. 29. Twelfth is the giving of the substances of practice. 30. Thirteenth is the giving of the secret vajra. 31. The perfection of the ten and three, and the giving of the sacred secret, 32. The bodhicitta, the mixture of red and white, 33. is placed on the tongue of that supreme son. 34. The ultimate essence, bodhicitta, 35. is placed in his mind. 36. The signs of obtaining the supreme empowerment🔽are the signs of the body, the appearances,🔽the discovery of wondrous substances, 37. and the signs of clairvoyance and dreams. 38. In particular, the one with great mental power 39. will be fearless, joyful, and happy🔽with regard to the meaning of the true,🔽authentic truth. Paragraphs: $ 0 4 15 18 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Light rays shine from those, drawing down the nectar of exalted wisdom from the space realm, which dissolves into the five seed syllables. 1. One should bless it with oṃ āḥ hūṃ. 2. One should make a pill of honey, sugar, or molasses. 3. One should give this verse to the disciple's tongue. 4. Just as Mañjughoṣa, the king, 5. conferred empowerment on the Bodhisattva, 6. so I will confer the secret empowerment on you. 7. The five nectars are the equalizing mind, 8. the five afflictions are purified, 9. and the five pristine awarenesses confer empowerment. 10. Oṃ, all phenomena are non-existent by nature, pure! 11. Vajra, vajra, a ā aṃ aḥ. This is the secret empowerment conferral ritual. 12. Now, one should confer the definitive empowerment. 13. This is shown to be your good form, 14. and you will experience sublime bliss. 15. By the vow of the yoga of pristine awareness, 16. you will attain the spiritual power of buddhahood. 17. Whoever rejects this out of delusion 18. will not attain the supreme spiritual power. 19. One should give this. 20. For a monk, a eunuch, or an old man, meditate on the four cakras in the four places of the body. 21. In the place of the feet, from yaṃ arises a wind maṇḍala in the shape of a bow marked with pennants. 22. In the place of the groin, from raṃ arises a triangular fire maṇḍala marked with flames. 23. The wind ignites the fire, and the light of the flames blazing upward ignites the fire of gnosis in the central nāḍī, which touches the great bliss at the crown. 24. The bindu falls into the sixteen channel petals of the crown cakra. 25. From the throat, it falls into the eight channel petals of the heart. 26. From the heart, it falls into the four channel petals of the navel. 27. The entire body is filled with the bindu of bodhicitta, and the consciousness of the disciple’s body is free from the elaborations of bliss and clarity, imagining that the body is filled with all bliss. 28. Then recite this verse: 29. “You will attain the twelve supreme stages. 30. You will not awaken by other means. 31. The taste of the equality of the four wheels 32. purifies the taste of existence.🔽Therefore, you should never be 33. separated from this. 34. oṃ vajra-sthita-hrīḥ-jñāna-mūrti-rahaṃ buddhaṃ buddhānāṃ tryadhva-vartinām oṃ āḥ hūṃ 35. This is the rite of the definitive empowerment. 36. Thus, the three kinds of empowerments are conferred in stages. 37. By the master initiation, the body with its material elements becomes pure like a crystal globe. 38. By the secret initiation, the speech with its impurities becomes like Brahma's voice. 39. By the initiation of certainty, the mind with its concepts becomes like a lamp. Paragraphs: $ 0 3 7 12 20 28 36 #
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Please segment these sentences into coherent paragraphs: 0. The application of the similes in the third and fourth cases should be understood in the same way. 1. The commentary on the Mouse Simile is finished.🔽The Ox 2. . As regards the ox, the one that is quarrelsome with his own herd and quarrelsome with other herds is the one that is quarrelsome with his own kind and quarrelsome with other kinds. The one that is quarrelsome with his own herd but not quarrelsome w 3. The commentary on the Ox Simile is finished. 4. The Tree 5. . As regards the tree, the tree that is soft-wooded and surrounded by heartwood is the chief tree in the forest, which is itself soft-wooded but is surrounded by heartwood trees. The rest should be understood in the same way. But as regards the men, 6. and its being a tree should be understood through its being endowed with bark and through its being endowed with the qualities of a tree. 7. The commentary on the Tree-trunk Simile is finished.🔽The snake-charmer simile 8. In the tenth case, the poison of the one who has been bitten by a snake of the most virulent kind spreads through his body as quickly as a flame of fire seizes hold of a piece of dry dung and🔽burns it up. It is as though the poison of the gem-snake, 9. spreads through the body, but the moment the charm is recited and the wind from the wings of the bird is felt, it stops spreading and remains where it is, in the place bitten. This is called “poison that has arrived” and not “poison that is virulent. 10. and it is as though the poison of the water-snake, etc., remains where it is put, like water poured on a rock. Even after twelve years it can be found in the ear, in the head, in the shoulder-blade, and so on. And when the charm is recited, etc., it 11. He is called one whose poison is not quick-acting. But when the poison spreads quickly 12. and does not spread slowly, like the poison of the anela snake, etc., it is both quick-acting and virulent. The anela snake 13. is a large, very poisonous snake. When the poison spreads slowly, and when it spreads easily, like the poison of the blue-spotted and the dhamanaka snakes, 14. it is neither quick-acting nor virulent. The blue-spotted snake is a tree-dwelling snake with a color like that of a branch. 15. The explanation of the Āsīvisa Sutta is ended. 16. The explanation of the Valāhaka Vagga is ended. 17. The Chapter on Kesī 18. The explanation of the Kesī Sutta, etc. 19. In the first of the second section, “a well-broken horse” is a horse that is well trained in the methods of breaking in. “He guides him” : he trains him, he makes him go. The rest is clear. The second and the following suttas are clear in meaning. 20. On the eighth, “in one who has faith”: in one whose mind is confident in the Buddha, etc., and who possesses virtue. His virtue is evident 21. in that it is known that he has done all the duties of the day such as worshipping the shrine and the Bodhi Tree🔽as soon as he gets up in the morning. 22. “Causes for arousing a sense of urgency”: a sense of urgency is knowledge accompanied by a sense of urgency. The places for the arising of a sense of urgency, etc., are causes for its arising. 23. So the teacher, instructing, said “causes for arousing a sense of urgency.” “Places” are reasons or situations. They are easy to understand, being like the “nine-month-old fetus.” 24. The commentary on the “Discourse on What is Urgent” is finished. 25. The commentary on the Kesivagga is finished. 26. The Fearful Things 27. The Commentary on the “Self-Rebuke” Discourse🔽In the first of the third set, “fear that arises in one who rebukes himself” is the fear that arises in one who has done evil🔽and who thinks, “I have done evil.” “Fear that arises in one who has done evil 28. and who thinks, “I have done evil.” “Fear that arises in one who has done evil” is the fear that arises in one who has done evil🔽and who thinks, “I have done evil.” “Fear that arises in one who has done evil” is the fear that arises in one who has do 29. is said. But the fear that arises in the case of those who are not householders on account of the punishment laid down in the Vinaya is also fear of punishment. 30. and the fear that arises from the penalty of the Vinaya is included in the fear of punishment. The rest is easy to understand. 31. The commentary on the Atanata Sutta is finished. 32. The Sutta on the Fear of Waves 33. Herein, anger is so called in the sense of being angry. The same is worry in the sense of being a strong affliction of the mind and body by the repeated occurrence of that anger and by the arising of that affliction. 34. It should be regarded as like a wave in that it repeatedly occurs and overwhelms the person who possesses it, not allowing him to raise his head. 35. For just as a man who has gone down into the water is drowned in the waves and dies, so too, in this Dispensation one is drowned in anger and worry and falls away from the Dispensation. That is why anger and worry are called the “fear of waves.” The 36. Just as one who has gone down into the water is drowned by a water-demon who seizes him by the hair, so too one in this Dispensation who is drowned by a water-demon of greed for gain, 37. who is drowned by a water-demon of greed for food, who is drowned by a water-demon of wrong livelihood, who is drowned by a water-demon of wrong pursuit of alms, who is drowned by a water-demon of wrong means of livelihood, who is drowned by a water- 38. The strands of sensual desires should be regarded as a whirlpool. 39. He does not stir up: he does not agitate. Not stirred up by lust: not stirred up by greed. This is a term for women. Paragraphs: $ 0 1 2 3 4 5 8 12 15 16 17 18 19 20 24 25 26 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. According to Seng Liang: 1. The second objection. 2. Seng Zong said: 3. The second objection says that it is not so that one cannot give rise to the mind. 4. If it is said that there is a nature, one will certainly become a buddha. 5. Bao Liang said: 6. The second objection says that the first person, whether hearing the Dharma or not, cannot give rise to it. 7. This is also not so. 8. This person has buddha-nature, and buddha-nature is good, and can naturally turn towards the Buddha. 9. Why did the Buddha say that they cannot give rise to the mind at all? 10. World-Honored One! 11. As the Buddha has said, what is it called... How does the Buddha say that one severs all wholesome roots? 12. According to Seng Liang: 13. The third objection. 14. Seng Zong said: 15. The third objection says that it cannot be cured. 16. If encountering or not encountering it cannot be cured, then the worst evil is no more than icchantika. Since this person has buddha-nature, this cannot be severed. One should know that the words severing wholesome roots are not yet in accord with re 17. As the Buddha said in the past about the twelve divisions of the scriptures, there are two kinds of good - this is the third family's sub-phrase. 18. Since the Buddha-nature is not cut off, it is the nature residing in the body. 19. Since it resides in the body, it should block hell. 20. This is a difficulty based on the seen function. 21. Bao Liang said: 22. The third difficulty should not be called icchantika. 23. In this difficulty, two gates are opened: 24. If the icchantika has Buddha-nature, and Buddha-nature is good, why is it said that cutting off all wholesome roots is called icchantika? 25. The second gate says: 26. As the Buddha said in the past in the twelve divisions of the scriptures, there are two kinds of good, one is permanent and the other is impermanent. 27. The meaning of the difficulty is to use the nature of the correct cause as good to make it permanent, and the conditions of good to make it impermanent. 28. If it is like this, the good produced in the conditions is empty and powerless, and cannot block hell; 29. The nature of the direct cause is permanent, and its power and function should be strong. Why does it not prevent icchantikas from entering hell? 30. As the Buddha said in the past, in the twelve divisions of the scriptures, he spoke thus, saying that icchantikas... 31. Seng Liang says: 32. The fourth difficulty. 33. World-Honored One! 34. If one gives rise to the mind of supreme, perfect enlightenment due to buddha-nature, it is impossible... 35. Seng Liang says: 36. The fourth difficulty. 37. Seng Zong says: 38. The fourth difficulty says that due to buddha-nature, one naturally becomes a buddha without needing to extensively expound the twelve divisions of the scriptures. 39. Bao Liang says: Paragraphs: $ 0 2 5 10 12 14 21 31 33 35 37 39 #
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Please segment these sentences into coherent paragraphs: 0. For the firm practice of speech,🔽Recite the mantra, listen, 1. Grant permission for the pledges and subsequent authorization, 2. Grant permission to accomplish the four activities and eight great accomplishments, 3. And confer in detail according to the ritual. 4. Then, the supreme vajra master is empowered as a universal monarch, 5. And placed upon a lotus or lion throne. 6. In order to confer the empowerment of a king, place it above. 7. The one who is to be empowered should supplicate in this way: 8. “Just as the great offering was requested🔽from the Buddha, the vajra of awakening, 9. in order to liberate all sentient beings, 10. so please grant me today, O Vajra of Space. 11. After that, the vajra master🔽should confer the empowerment with the mantra of the assembly, the auspicious verses, 12. and the vase, and so on. 13. In particular, the vajra name🔽should be given to the disciple. 14. After that, the empowerment should be conferred just as before. 15. All should recite this verse: 16. “Oṃ. Since you are endowed with the characteristics that arise from space,🔽you are the nature of the great Vajrasattva, 17. the supreme one without beginning or end. 18. Please accomplish the supreme being today. 19. You are the supreme of all, 20. the great attainment. 21. Maheśvara, the supreme deity, 22. the vajra-holder, the king of all, 23. make me unchanging and supremely accomplished! 24. You are always free from faults, 25. delighting in all passion, 26. great passion, great joy, 27. Blessed One, accomplish that reality for me!🔽The supreme of all that is utterly pure, 28. the Tathāgata liberated from the beginning, 29. Samantabhadra, the very nature of all, 30. make me accomplished in supreme enlightenment!🔽The supreme of all great accomplishments, 31. the nature of the greatness of the victorious ones themselves, 32. the great praise of the accomplished vajra, 33. make me the vajra-conceited one!🔽Then, the path of the pure characteristics of the celestial mansion 34. and the deities, 35. the reality of nirvāṇa and saṃsāra,🔽the unfabricated ultimate, the supreme nature, 36. is clearly revealed to that fortunate one. 37. And accomplish the supreme sacred pledge. 38. Then, dwelling in a solitary and pleasant place, 39. One should perform all the gaṇacakra offerings and so forth. Paragraphs: $ 0 4 7 11 15 38 #
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