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Please segment these sentences into coherent paragraphs: 0. He said,🔽“Sirs, I am a monk who has gone forth in the doctrine of the Blessed One. 1. “Sirs, I am not free. Go ask the preceptor.” 2. They went to the venerable Śāriputra and, 3. having bowed their heads at the feet of the venerable Śāriputra, 4. said this to the venerable Śāriputra: 5. “Noble Śāriputra, please know that 6. this noble Saṅgharakṣita is our childhood friend and playmate, who played with us in the dirt. 7. When we set out on the great ocean, 8. the great ocean is full of many dangers. 9. If the noble Saṅgharakṣita teaches the Dharma to us who are on the great ocean, 10. that will be for our well-being. 11. Therefore, Noble Saṅgharakṣita, please take us with you to the great ocean.” 12. He replied, 13. “Ask the Blessed One himself. I will not stop you.” 14. They went to the Blessed One and, on arrival, 15. bowed their heads at his feet 16. and requested the Blessed One, 17. “Blessed One, please know that 18. this Noble Saṅgharakṣita has been our childhood friend and playmate, and we have played in the dust together. 19. Now, as we are setting out for the great ocean, 20. the great ocean is filled with many dangers. 21. If the Noble Saṅgharakṣita teaches the Dharma to us while we are in the great ocean, 22. That will bring us happiness and well-being. 23. Therefore, Noble Saṅgharakṣita, we ask that you accompany us on the great ocean. 24. The Blessed One thought, 25. “Do these merchants have even the slightest root of virtue, 26. or not?” He saw that they did. 27. “To whom are they connected?”🔽He saw that they were connected to the monk 28. Saṅgharakṣita. 29. Then the Blessed One said to the venerable Saṅgharakṣita, 30. “Saṅgharakṣita, you should go out on the great ocean. 31. You must bear with fear and terror.” 32. The venerable Saṅgharakṣita 33. accepted the Blessed One’s words with his silence. 34. Then the five hundred merchants, together with the venerable Saṅgharakṣita, performed auspicious rites, benedictions, and prayers for good fortune. 35. They loaded their goods onto carts, on their backs, and onto camels, oxen, and donkeys, and set out for the great ocean. 36. As they traveled through villages, towns, countries, royal palaces, and marketplaces, 37. they eventually reached the shore of the great ocean. 38. They rested from their travels. 39. They built a large ship with five hundred old carts. Paragraphs: $ 0 12 24 29 32 34 #
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Please segment these sentences into coherent paragraphs: 0. he has realized the undefiled freedom of heart and freedom by wisdom in this very life, and he lives having realized it with his own insight due to the ending of defilements.’🔽The gods of the earth heard the gods of the heaven of the Four Great Kings 1. the gods of the heaven of the Thirty-three … 2. the Yāma gods …🔽the gods who delight in creation … 3. the gods who control the creation of others … 4. the gods of the Brahmā realm cried out: 5. ‘The venerable so-and-so, the pupil of the venerable so-and-so, has gone forth from such-and-such a town or village, and 6. he has realized the undefiled freedom of heart and freedom by wisdom in this very life, and he lives having realized it with his own insight due to the ending of defilements.’ 7. And at that moment, at that instant, the sound went forth as far as the Brahmā worlds. 8. This is the power of a bhikkhu who is free from lust.”🔽The fifth section on the power of a bhikkhu is finished. 9. The Book of the Elevens 10. The Great Chapter 11. Respect 12. Then, while he was meditating in private, a thought arose in the Venerable Sāriputta’s mind: 13. “What, bhikkhu, is worthy of respect and esteem, relying on which one could abandon what is unwholesome and develop what is wholesome?” 14. Then it occurred to him: 15. “The Teacher is worthy of respect and esteem, relying on which one could abandon what is unwholesome and develop what is wholesome.🔽The Dhamma is worthy of respect and esteem … 16. The Saṅgha is worthy of respect and esteem …🔽The training is worthy of respect and esteem … 17. Concentration is worthy of respect and esteem … 18. Conscientiousness is worthy of respect and esteem … 19. If you respect and revere the hospitality and rely on it, you can abandon what’s unskillful and develop what’s skillful.” 20. Then Sāriputta thought, 21. “These things are pure and bright in me. Let me go to the Buddha and tell him about them. 22. Then they’ll be even purer and brighter. 23. It’s like a man who finds a flawless, pure, polished gem. 24. He thinks, 25. ‘This gem is flawless, pure, and polished. Let me go to the gem-appraisers and show it to them. 26. Then it’ll be even more flawless, pure, and polished.’ 27. In the same way, these teachings are purified and bright for me. Let me go to the Buddha and tell him. 28. Then they will be even more purified and bright.’🔽Then, in the late afternoon, Venerable Sāriputta came out of retreat, went to the Buddha, bowed, sat down, 29. and told him what he had thought. 30. “Venerable Sir, while I was in private retreat this thought came to mind: 31. ‘What if a monk, out of respect and esteem, were to live depending on the Buddha? What if he were to abandon what’s unskillful and develop what’s skillful?’ 32. And then I thought: 33. ‘If you respect and revere the Teacher and rely on him, you can abandon what’s unskillful and develop what’s skillful.🔽If you respect and revere the Teaching … 34. If you respect and revere hospitality … 35. you can abandon what’s unskillful and develop what’s skillful.’ 36. Then I thought, 37. ‘These things are pure and bright in me. Why don’t I go to the Buddha and tell him? 38. Then they’ll be even purer and brighter. 39. It’s like a man who finds a polished gem. Paragraphs: $ 0 8 9 12 20 28 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Merge the two ends. 1. The failure to unify the mundane and the sagely, 2. and the failure to merge the two ends, 3. are the worries of the bodhisattvas. 4. Therefore, the great sage Nāgârjuna 5. uses the middle way to refute them, 6. causing those who pursue delusion to change with a single glance at the profound pointer. 7. He soothes them with immediate transformation, 8. causing guests of profound enlightenment to lose their morning and evening inquiries. 9. Vast and expansive! 10. It can truly be said to level the path of principle on the profound steps, 11. open the gate of mystery within the realm,🔽fan the wind of wisdom on withered trees, 12. and pour the sweet dew on the withered and emaciated. 13. The construction of a hundred-beam building, 14. then despising the side-by-side straw huts. 15. Seeing the vastness of this treatise, 16. then knowing the inferiority of biased understanding is doubled. 17. Fortunate is this small and humble land, 18. suddenly able to move Vulture Peak to become a stronghold in the dangerous and deceitful borderlands. 19. It has received the remaining grace of the flowing light, 20. and from now on, 21. the virtuous ones who discuss the Way, 22. can finally discuss the truth. 23. It is said that in the various countries of India, those who are engaged in learning, 24. none do not savor this treatise and take it as their lifeblood. 25. Those who have written and explained it are also quite numerous. 26. What has been produced is the commentary by the Indian Brahmin, 27. named Pingala. 28. In the Qin language, it is called The Commentary by the Blue-eyed One. 29. Although that person had faith and understanding of the profound Dharma, his words were not elegant. 30. Among them, the discrepancies, omissions, and repetitions, 31. the Dharma master has all edited and supplemented, and the principle of the sutra is complete. 32. The text may be left and right, not yet perfect. 33. The Hundred Treatises cure the external by eliminating evil. 34. This text removes the internal by dispelling stagnation. 35. The profundity of the Great Wisdom Treatise. 36. The sincerity of the Twelve Gates of Contemplation. 37. Seek these four. 38. Truly like the sun and moon entering the mind, all is clearly illuminated. 39. I savor it and cannot let go of it. Paragraphs: $ 0 4 9 13 17 23 30 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Taking the previous two stages as the cause, the understanding of the principle of permanence becomes increasingly clear, which is called increase. 1. The cause of these four dharmas. 2. Relying on the previous four causes, the four dharmas of appropriation and increase are able to give rise to and develop the undefiled mind of the fifth stage and the wisdom of the sixth and seventh stages, which are called the dominant and supreme. 3. The cause of these three dharmas. 4. Taking the dominant wisdom as the cause, the three stages that arise are called the two liberations. 5. Delusion can obstruct wisdom and love can bind the mind. 6. Because love is severed, the mind is liberated. 7. Because delusion is removed, wisdom becomes clear. 8. The two liberations of mind and wisdom are called the true nature. 9. These eight dharmas, the continuity of the understanding of emptiness, and ultimately attaining the fruit are called great nirvana. 10. Desire is from the initial arousal of the mind downwards. 11. Fifth, in the Dharma of leaving the home life, there is a deep understanding. 12. The initial stage of the lower level of mind is the initial undefiled [mind], called the initial arousal of the mind to leave the home life. 13. Touching is the fourfold karman. 14. Touching is the upper level of the mind, like after leaving the home life, the fourfold karman is called the mind of the second stage. 15. Gathering is like after the fourfold karman, two kinds of precepts are aroused. 16. Increasing is surpassing and excellent, like after the two kinds of precepts, one cultivates and attains the four dhyāna concentrations. 17. The master becomes stronger, like after concentration, wisdom is aroused, and the bonds of the seen truths are exhausted. 18. In the path of cultivation, the bonds of the six stages are exhausted. 19. One realizes the two fruits of stream-entry and once-returning. 20. Guiding is exhausting the three subtle afflictions, 21. like the non-returner. 22. Superior is the two kinds of wisdom, which is called the superior name of arhat. 23. The real refers to the last three grounds, where the true mind and Dharma flow, both existence and non-existence are simultaneously illuminated, and it is the most beneficial, called pratyekabuddha. 24. The ultimate refers to the meaning of having accomplished the cause, called the unsurpassed great fruit. 25. Desire is called consciousness. 26. Among the nine dharmas, desire is the very beginning. 27. It is like consciousness being the very beginning in a single retribution, therefore it is said that desire is called consciousness. 28. Contact is called the six sense bases. The fundamental contact with the six sense objects. 29. It is like the superior mind of the first ground contacting the second ground, or contact with the object giving rise to understanding. 30. Therefore it is called contact and the six sense bases. 31. Grasping is called feeling. 32. Feeling originally receives and experiences suffering and pleasure, called feeling and grasping, it is able to receive and grasp the merits of the second ground and below, therefore it is said that grasping is called feeling. 33. Increase is called ignorance. 34. Past ignorance gives rise to strong afflictions. 35. It is like the superior of the superior in the three grounds, having strength over the previous, called increase. 36. The main is called name and form. 37. Name and form rely on each other to prevent destruction and dispersion, continuing for a hundred years as a single karmic retribution. 38. It is like the mind of the fourth ground being uninterrupted and undefiled, therefore it is said that name is the master of name and form. 39. Guidance is called craving. Paragraphs: $ 0 5 10 14 19 25 31 37 #
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Please segment these sentences into coherent paragraphs: 0. nor are they divided. 1. The purity of delusion is the purity of the emptiness that is not nothing. 2. The purity of the emptiness that is not nothing is the purity of delusion. 3. Thus, 4. the purity of delusion and the purity of the emptiness that is not nothing are not two, 5. nor are they divided. 6. The purity of delusion is the purity of the emptiness of inherent existence. 7. The purity of delusion is the purity of the emptiness of inherent nature. 8. Thus, 9. the purity of delusion and the purity of the emptiness of inherent nature are not two, 10. nor are they divided.🔽The purity of all phenomena is the purity of delusion. 11. The purity of delusion is the purity of all phenomena. 12. Thus, 13. the purity of delusion and the purity of all phenomena are not two, 14. nor are they divided. 15. The purity of delusion is the purity of the emptiness of defining characteristics. 16. The purity of the emptiness of defining characteristics is the purity of delusion. 17. Thus, 18. The purity of delusion and the purity of the emptiness of defining characteristics are not two, 19. are not divided, are not broken apart, and do not become separate. 20. The purity of delusion is the purity of the emptiness of nonapprehension. 21. The purity of the emptiness of nonapprehension is the purity of delusion. 22. Thus, 23. the purity of delusion and the purity of the emptiness of nonapprehension are not two, 24. are not divided, are not broken apart, and do not become separate. 25. The purity of delusion is the purity of the emptiness of nonthings. 26. The purity of the emptiness of nonthings is the purity of delusion. 27. Thus, 28. The purification of delusion and the purification of the emptiness of non-things are indivisible. 29. They are not two, nor are they divided. 30. The purification of delusion is the purification of the emptiness of essential nature. 31. The purification of the emptiness of essential nature is the purification of delusion.🔽Thus, 32. the purification of delusion and the purification of the emptiness of essential nature are indivisible. 33. They are not two, nor are they divided. 34. The purification of delusion is the purification of the emptiness of the essential nature of non-things. 35. The purification of the emptiness of the essential nature of non-things is the purification of delusion. 36. Thus, 37. The purity of ignorance and the purity of the emptiness that is the nonexistence of an intrinsic nature are indivisible. 38. They are not two, not separate, not divided, and not broken apart. 39. “The purity of ignorance is the purity of the applications of mindfulness. Paragraphs: $ 1 6 10 15 20 25 30 34 39 #
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Please segment these sentences into coherent paragraphs: 0. What is the cause and condition for this? We should all seek it together. 1. Is it because a great virtuous one has been born, or because a Buddha has appeared in the world, 2. That this great light illuminates the ten directions? 3. At that time, the Brahma Heaven Kings of five hundred myriads of koṭis of lands, together with their palaces, each filled their robes with celestial flowers, and went together to the west to investigate this sign. 4. He saw Mahābhijñājñānābhibhū Tathāgata sitting on the lion seat under the bodhi tree in the place of enlightenment, surrounded by devas, nāgas, gandharvas, kiṃnaras, mahoragas, humans, and non-humans, and saw the sixteen princes requesting the Buddha 5. At that time, the Brahmā kings bowed their heads to the Buddha, circumambulated him a hundred thousand times, and scattered heavenly flowers over the Buddha—the flowers scattered were like Mount Sumeru; 6. and they made offerings to the Buddha's bodhi tree—the bodhi tree was ten yojanas high. 7. After making offerings with flowers, they each offered their palaces to the Buddha, saying: 8. We only pray that you will take pity on us and benefit us. 9. Please accept the palaces we offer. 10. Then the Brahmā kings, with a single mind and the same voice, spoke in verse in front of the Buddha, saying: 11. The World-Honored One is extremely rare, difficult to encounter, 12. Endowed with immeasurable merits, able to save and protect all. 13. The great teacher of gods and humans, who has compassion for the world, 14. The sentient beings in the ten directions, all receive universal benefit. 15. The lands we have come from number five hundred koṭīs, 16. We abandon the joy of deep meditation, in order to make offerings to the Buddha. 17. The palaces of our past merits are extremely magnificent, 18. We now offer them to the World-Honored One, we only pray that you will mercifully accept them.' 19. At that time, the Brahma Kings, having praised the Buddha with verses, each said: 20. 'We only wish that the World-Honored One will turn the Dharma wheel, deliver sentient beings, and open the path to nirvana.' 21. Then, the Brahma Kings, with one mind and the same voice, spoke a verse, saying: 22. 'The hero among humans, the Honored One of the two feet, we only wish that you will expound the Dharma, 23. With the power of great compassion, deliver the sentient beings suffering from distress.' 24. At that time, the Tathāgata Mahābhijñājñānābhibhū silently assented. 25. Moreover, bhikṣus! 26. In the southeast, the great Brahmā kings of five hundred myriads of koṭis of lands each saw the light illuminating their palaces, unlike anything they had seen before. They were overjoyed and gave rise to a rare state of mind. They immediately gather 27. At that time, among the assembly there was a great Brahmā king named Great Compassion. He spoke a verse to the Brahmā assembly, saying:🔽What is the cause and condition for this? 28. Why do our palaces manifest such a sign? 29. The light has never been like this before. 30. Is it because a great virtuous one has been born? 31. Or is it because a Buddha has appeared in the world? 32. We have never seen such a sign. We should seek it with a single mind. 33. Beyond a myriad of koṭis of lands, we should follow the light and investigate together. 34. It is most likely that a Buddha has appeared in the world to deliver suffering sentient beings. 35. At that time, the five hundred koṭis of nayutas of Brahmā kings, together with their palaces, each holding celestial flowers in their robes, went to the northwest to search for this sign. 36. They saw the Tathāgata Mahābhijñājñānābhibhū sitting under the bodhi tree in the place of enlightenment, on the lion throne, surrounded by devas, nāgas, gandharvas, kiṃnaras, mahoragas, humans, and non-humans, and saw the sixteen princes requesting t 37. At that time, the Brahmā kings bowed their heads to the Buddha's feet, circumambulated him a hundred thousand times, and scattered celestial flowers over the Buddha - the flowers scattered were like Mount Sumeru - and made offerings to the Buddha's b 38. After making offerings with flowers, they each offered their palaces to the Buddha, saying: 39. We only pray that you will take pity on us and benefit us. Paragraphs: $ 0 3 10 19 25 26 35 #
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Please segment these sentences into coherent paragraphs: 0. Chapter on the Extensive Ritual Procedures of the Mahāvairocana Sūtra, Middle Scroll 1. To the east of Mahāvairocana Tathāgata, on a great white lotus platform, 2. In the center of a perfectly pure moon disc, with the color of a śaṅkha inside, 3. Contemplate the Dharma gate of the syllable kha, triangular, emitting light, 4. Its color all fresh and white, surrounded by vajra seals. 5. From that mantra king, light is emitted all around, 6. Universally spreading out, upholding this to subdue the four māras, 7. Called the seal of universal knowledge, able to possess many merits. 8. The mind of all those buddhas is called the great hero. 9. His mantra and seal are the same as Mahāvairocana: 10. On the great lotus platform in the northern direction, contemplate the light wheel of the syllable ra, 11. Transforming into the mother of all buddhas, with the radiance of true golden color, 12. Wearing a striped white robe, illuminating everywhere like sunlight, 13. Abiding in the samādhi of perfect acceptance, it is called the 'sky-eye,' 14. The sky-eye vidyā. 15. Its mantra and mudrā are the same as Mahāvairocana: 16. In the south, on a white lotus platform, contemplate the light of the syllable 'ka,' 17. In the golden light and wheel, the bodhisattvas who save the world, 18. The mudrā of the greatly virtuous and holy one is called 'fulfilling all wishes,' 19. The two wings are crossed at the first joint, called the universal secret mudrā. 20. Its mantra is: 21. Next, to the right of Mahāvairocana, is the bodhisattva of diligence Avalokitêśvara, 22. Universal in the four directions, in the center is the auspicious śaṅkha, 23. Emitting a red lotus flower, blooming and containing fruit, 24. Above, representing vajra wisdom, supported by the great lotus mudrā. 25. Contemplate the light wheel of the syllable 'sa,' in the wheel appears Avalokitêśvara, 26. Smiling, sitting on a white lotus, on the crown is Amitāyus, 27. Abiding in the universal observation samādhi, he spoke his own mantra, 28. The mudrā is like an open lotus. 29. His mantra says: 30. Next, in the lotus to the right, visualize the light wheel of the syllable saṃ, 31. Transforming into Mahāsthāmaprāpta, wearing the color of a śaṅkha, 32. With the great compassion lotus hand, lush and not yet blooming, 33. Surrounded by a halo. 34. The empty palms of samādhi and prajñā are like an unopened lotus. 35. His mantra says: 36. Next, in the lotus to the left, visualize the light wheel of the syllable taṃ, 37. The light manifests the Tārā尊, with a color mixed of blue and white, 38. The appearance of a woman in her prime, with palms joined holding a blue lotus, 39. The halo all-encompassing, shining like pure gold, Paragraphs: $ 0 10 16 21 30 36 #
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Please segment these sentences into coherent paragraphs: 0. If one wishes to further explain, it is no different from the following section, so it is not explained. 1. In clarifying not being identical, there are four further explanations: 2. First, it is said that the nature is the six dharmas, and people think it is definitely separate; 3. Second, it is said that the nature is like space, and people think it is definitely separate; 4. Third, it is said that the nature is like a treasure in a house, and people think it is definitely separate; 5. Fourth, it is said that those who violate precepts and icchantikas all have buddha-nature, and people think it is definitely separate. 6. The twentieth section clarifies that icchantikas and others have nature and do not have nature. 7. First, distinguish the aspects of dispute. 8. Some people proclaim that sentient beings definitely have [buddha-nature], while some say they definitely do not have it. This is how disputes arise. 9. Next, we must discuss the principle, which is then indefinite. 10. Within the body of birth and death, there is no Buddha-fruit, which is called non-existence; 11. There is no lack of Buddha-cause, which is called non-non-existence. 12. Moreover, as explained below, there are four kinds of Buddha-nature: 13. The icchantika has the unwholesome aggregates and the principle Buddha-nature, which is called non-non-existence; 14. He lacks the wholesome five aggregates and the Buddha-nature of the fruit, which is called non-existence. 15. There are three parts in the text: 16. First, the Buddha speaks of the existence of Buddha-nature, such as I say sentient beings are Buddha-nature, using the Dharma to clarify existence, followed by analogy and synthesis; 17. Second, below It is like when I spoke to the king about the lute, the Buddha speaks of the non-existence of Buddha-nature, first using an analogy and then synthesis; 18. Third, it clarifies that sentient beings, upon hearing this, do not understand and make various statements about existence or non-existence. 19. The twenty-first section discusses whether there are Buddhas in the ten directions or not. 20. First, distinguish the aspects of dispute. 21. Some people, hearing that there are no two Buddhas appearing in one country at the same time, say that there are no Buddhas in the ten directions; 22. some people proclaim that there are Buddhas in the ten directions. 23. Next, distinguishing the principles, the former is not correct, the latter is. 24. In the text, it first says there are no two Buddhas in one country, and people hear and argue about it. 25. Later, the Buddha proclaims that there are Buddhas in the ten directions, and there is no argument, because it accords with reason. 26. The above is the specific answer. 27. Such disputes are the Buddha's realm is the third section, concluding with praise and showing the profundity, causing people to look up in awe. 28. If a person gives rise to doubt about this... is the fourth section, clarifying the gains and losses of the wise and foolish in accepting and rejecting, causing people to abandon attachment. 29. If a person gives rise to doubt, it can still crush immeasurable afflictions like Mount Sumeru, abandoning attachment and gaining, showing the superior by citing the inferior. 30. Doubt is of two kinds: 31. One is doubt as a preliminary expedient for wrong views, only increasing emotional delusions, unable to break through bonds. 32. Second, it is the doubt that is a prior expedient of the discerning mind, which can destroy the afflictions of definite wrong views. 33. Now, based on the latter aspect, it is said that doubt can destroy afflictions like Mount Sumeru. 34. Even doubt can destroy immeasurable afflictions of mistaken attachment like Mount Sumeru, let alone right views. 35. If one gives rise to certainty in this... is the loss of attachment. 36. Certainty in this is called attachment generally reveals its faults. 37. Kāśyapa said... below is the extensive explanation through questions and answers. 38. There are nine questions and answers. The first eight questions and answers clarify the severing of wholesome roots, and the last question and answer clarifies the arising of wholesome roots. 39. Among the first eight, the first two questions and answers clarify the meaning of attachment, the next four questions and answers clarify the meaning of doubt, and the last two questions and answers clarify the meaning of doubt and attachment severin Paragraphs: $ 0 1 6 15 19 27 28 30 36 38 #
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Please segment these sentences into coherent paragraphs: 0. For a hundred thousand years he gave alms at the time of the appearance of this Buddha, and was reborn in the World of the Gods. At the time of the Buddha Kassapa 1. and gave him her upper robe to use as a bowl-holder. She thus made an offering to the Elder. 2. After her death she was reborn in heaven, and after that life she was reborn as a king of Benares.🔽One day, as she was sitting in her palace, she saw eight Paccekabuddhas coming through the air from Gandhamādana.🔽She invited them to come down, gave t 3. In her own house she had eight thrones made of all the precious stones, and eight jewel-stands, and for ten thousand years she waited on them. These are the well-known facts. 4. But for a hundred thousand cycles of time she gave alms, and was reborn in the Tusita heaven with our Bodhisatta. 5. After that life she was reborn in the house of Amitodana the Sakyan. Then all her relatives were delighted and rejoiced. 6. and because he was born while he was working, they gave him the name Ānanda. He went forth from the home life into homelessness under the Lord Buddha Kassapa, 7. and when the Lord Buddha Kassapa had set rolling the wheel of the Dhamma, and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the lif 8. and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the lif 9. and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached with the lif 10. and had reached with the life of a Buddha’s full perfection, had allayed,🔽and had reached 11. On one occasion the Blessed One was travelling along the highway with the Elder Nāgasamāla. When they came to a fork in the road, 12. the elder stepped off the path and said, “I shall go by this path, Lord.” 13. The Blessed One said, “Come, bhikkhu, let us go by this path.”🔽“Very well, Lord, you take the bowl and robe,” said the elder, and he began to put down the bowl and robe on the ground. 14. The Blessed One said, “Bring them, bhikkhu,” and taking the bowl and robe, he went on. 15. As the other bhikkhu went on by the other path, thieves stripped him of his bowl and robe and broke his head open.🔽He thought, “The Blessed One is my only refuge now, not anyone else.” 16. With blood streaming from his head he went to the Blessed One. 17. “What is this, bhikkhu?” he asked. When the bhikkhu told him what had happened, the Blessed One said, “Do not worry, bhikkhu, 18. and it was for this very reason that we prevented him.” 19. One day the Blessed One went with the Elder Meghiya to Jantugāma in the Eastern Bamboo Park.🔽There Meghiya went for alms in Jantugāma and saw a delightful mango grove on the bank of the river. He thought, “If I were to live here, my meditation would 20. So he said to the Blessed One, “Venerable sir, take your bowl and robe. I shall live in this mango grove.” 21. Although the Blessed One prevented him three times, he went there and was overcome by unwholesome thoughts. He returned and reported the matter to the Blessed One. 22. The Blessed One said, “It was for this very reason that we considered and prevented him.” 23. He then went in due course to Sāvatthī. There he sat on the excellent Enlightened One’s seat prepared for him in the Fragrant Cottage surrounded by the community of bhikkhus. 24. He addressed the bhikkhus: “Bhikkhus, I am now old, aged, burdened with years, advanced in life, and come to the last stage. 25. ‘Some monks are going by this road,’ and they went by another road. Some monks put my bowl and robe on the ground. 26. Please remember that I have a monk who is my regular attendant.” 27. The monks were deeply moved. Then the venerable Sāriputta rose from his seat, paid homage to the Buddha, and said, 28. “Venerable Sir, it was with the desire to serve you that I fulfilled the perfections for countless eons, plus a hundred thousand eons. 29. Surely a great being with my wisdom is worthy to be an attendant. I will serve you.” The Buddha 30. refused, saying, “Enough, Sāriputta. The direction in which you live is not empty of Buddhas. Your advice 31. is like the advice of the Buddhas. Therefore I have no need of an attendant.”🔽In the same way the eighty great disciples, beginning with Mahāmoggallāna, rose from their seats, 32. but the Buddha refused them all. 33. But the Elder Ānanda sat in silence. Then the monks said to him, “Friend Ānanda, the Order of monks 34. requests you to act as attendant. You also should request.” “What is it like, friends, to be requested to act as attendant? 35. Does the Master not see me? If the Master were to announce, ‘Let Ānanda act as my attendant,’ 36. then I would act as attendant.” Then the Lord said, “Monks, Ānanda should not be urged by others. He will know 37. himself and act as my attendant.” Then the monks said, “Rise up, friend Ānanda, rise up, friend Ānanda,🔽request the position of attendant to the One of Ten Powers.” The Elder rose up and requested eight boons, four refusals 38. and four requests. 39. The four refusals are: “If, Lord, the Lord will not give me the boon that he will not🔽eat what is left over by others, Paragraphs: $ 0 4 11 19 23 27 33 #
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Please segment these sentences into coherent paragraphs: 0. He is skilled in the arts of cutting nails and so forth. 1. He is skilled in the treatises of desire. 2. He is endowed with wisdom and is able to retain [the teachings]. 3. He is a friend of knowledge. 4. He is skilled in speech. 5. He is without hesitation. 6. He is skilled in what is to be done. 7. He is always very enthusiastic. 8. He is patient with suffering. 9. He is endowed with respect for the guru, yoginīs, commitments, and the Three Jewels. 10. He delights in the ten perfections. 11. He is without fear, shame, or timidity. 12. He is skilled in the various rites of consecration, fire-offering, mandala, and so forth. 13. He is free from the root downfalls, which are: despising the guru, transgressing the Sugata's words, speaking of the faults of one's vajra siblings out of confusion, abandoning great love, forsaking the awakening mind, disparaging the sublime Dharma, 14. proclaiming secrets, disparaging the five aggregates, doubting the Great Vehicle, loving the wicked, contemplating perverted teachings, abandoning faithful beings,🔽and not relying on those who have attained the commitments. 15. He is free from the root downfalls, which are: despising women. 16. The best of the best is described as follows: 17. The correct wisdom and so forth. 18. Thus, the yogi who is free from all faults and adorned with all good qualities is able to draw the mandala and so forth. 19. Therein, the correct wisdom is the fault that all the faculties of sentient beings are corrupted by the false wisdom and so forth that are the opposites of wisdom. 20. The good qualities are the correct wisdom and so forth. 21. The correct wisdom is the knowledge that is to be trained in by the holy ones and is to be cultivated again and again. 22. The non-erroneous is due to the unmistaken realization of the meaning of reality. 23. Also, the correct wisdom is called “the correct wisdom” because it realizes the correct meaning just as it is. 24. Moreover, it is free from all conceptual thoughts such as existence and nonexistence, 25. and it is said to be the realization of the meaning just as it is, the special appearance of the single characteristic of the supreme bliss, the source of the holy. 26. Bhavyakīrti says that the correct wisdom is the realization of the meaning just as it is, the special appearance of the imputed, the dependent, and the thoroughly established, which appear falsely, free from all things such as the correct and the inc 27. The supreme aspect of bliss, etc. is the non-erroneous, correct meaning. 28. If one understands that the yogic perception which arises from the culmination of the meditation on the correct meaning is such, 29. then there is no fault, since all things are false, and that is the correct meaning. 30. The tantra is the expertise in the vajra words of Shri Chakrasamvara, etc. 31. The Shri Heruka is the one who always recites the mantra with confidence in the dependent origination, etc. in the essence, the quintessence, etc. 32. The non-wrathful is the one who abandons the improper. 33. Pure means free from the desire for the meaning of the non-dharmas.🔽The one who is skilled in wisdom, the one who has gone to the other shore, 34. The one who is skilled in wisdom means the one who has gone to the other shore of wisdom. 35. The one who is adorned with a skull crown, 36. The one who is adorned with a skull crown means the one who is adorned with five skulls. 37. The one who is adorned with the body ornaments, 38. The one who is adorned with the body ornaments means the one who is adorned with various ornaments of human ashes, a garland, and a bone necklace. 39. The one who is adorned with a garland of bones, Paragraphs: $ 0 16 19 24 30 33 #
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Please segment these sentences into coherent paragraphs: 0. And by this it is said that the words ‘Devadatta’ and so on, although they are words for a concept, are words for a class. If, however, the words for a concept 1. were also words for a class, their fivefold nature would be lost. This should not be understood thus. The words for a class are the most well-known. 2. The sounds of a pot, cloth, etc., are distinguished by the sound of the universal ‘pot’, etc.🔽By the difference of relatives: by the difference of the relatives of a pot, etc. 3. By the difference of the absence of non-existence: by the difference of the absence of the non-existence of the relatives of a pot, cloth, etc.🔽The construction is: although there is no difference, the difference is used figuratively. 4. The universal of which is the basis, in the case of the figurative difference in the case of space, etc. 5. The meaning is: those sounds that have as their domain the non-composite, like space, and the non-existent, like non-existence.🔽The meaning is: the universal is the state. The state of the universal of an ordinary person, etc. is the meaning. The sta 6. the state of a brahmin is fickleness, the state of a recluse is a quality.🔽In the case of the meaning of the word itself: by this ‘in the case of the meaning of the word itself’ the meaning is: in the case of the meaning of the word itself. 7. The connection is: it should not be seen. The time has come, it is suitable. 8. Compassion itself is pity. 9. Aṇva 10. “The simultaneous occurrence and cessation of what is demonstrated as a single combination” is continued in the words “in the case of the state and the action.” Still, in order to show the usefulness of this, he says “in the case of the state and the 11. . Tara 12. Although the root sith occurs in the word supati, it occurs in the sense of excess in the word atisupaṃ. 13. Therefore he says “excess, excessness.” And whose is that excess? Therefore he says “of the action and the qualities.” 14. How is there excess of them? He says “by the power of the basis, the state, and the condition.” Why is there excess? He says “when they are not looked for,” etc. 15. The state called the condition, which is the support of the action and the qualities, is what is looked for. The analysis is: the excessness of the condition, which is the support of the state.🔽Although it is so, it is only by the power of the action 16. But if there is only excess of the action and the qualities, then the word gotara is not established. This is not a fault. 17. “What is the special quality of the ox that he draws the cart? The head is the special quality of the ox that he draws the cart.” “For a special quality is not found in a permanent, single, uniform nature. Therefore, even in a clod of earth, 18. a special quality is not found. For a special quality is seen in a thing that is measured by its qualities, even though it is the same in length and breadth. For the cloth of Kāsi is more valuable than the cloth of Mathurā, even though they are the s 19. by the mere fact of being associated with what is special, a special quality is established. Therefore it is said: ‘Therefore he said.’ 20. By what special quality of the qualities of action, which are dependent, the clod, which is the basis, also acts as if it had a special quality in some way, 21. at the head of that, even the natural state of the clod, by the meaning to be stated, acts there as if it were. 22. Therefore it is said: ‘Because of acting as if it were special,’ by the natural state of the special quality. 23. and it is the meaning of the word ‘more’ that is to be indicated.” 24. The genitive case in “of those who have more” is a case of the genitive of relation; the meaning is “by those who have more.” He gives the reason: 25. “because of the distinction of the more.” The word “because” is a reason; it is because of the distinction of the more that the meaning of the word “more” 26. is to be indicated by those who have more, that is, by those who have the more, which is the meaning of the word “more,” because it has arisen from the distinction of the more. The meaning is: “it is to be indicated.” Here he says “not the expressed 27. Now, why is it not the expressed meaning that is to be indicated? He says “because of the very nature of the word ‘more’,” and so on. The word “more” is seen in the world to be used only in the sense of a quality that is equal or similar; therefore, 28. By the excess of two, etc., 29. ‘The most delicate of two, etc.’ (caṃ —) he explains the intended meaning of the Sutta passage. 30. ‘Taraiy’ is said by way of one’s own usage, but for them the condition is ‘īya.’ Thus the connection is: ‘In this way, by the method here, the most delicate of two, etc.’ 31. The intention here is this: ‘By the meaning of the Sutta passage stated thus, because of the absence of the excess of one of two, the Mathuras 32. are not more delicate than the Pāṭaliputtakas, etc.,’ and so on, the condition is not ‘īya.’ Thus one Mathura and a second Pāṭaliputtaka 33. are of these delicate ones, the Mathura is more delicate by the excess of two, more delicate still, and one of the other🔽two is the most delicate of two, and so on, thus the condition of ‘īya’ is of the most delicate of two, etc., 34. in both cases the plural is used because of the consideration of the parts, thus, indeed, the most delicate of those being made delicate 35. The multitude of Māthuras, and the many Pāṭaliputtakas, when dispersed, are just many parts. 36. and the people of Mathurā are more numerous than the people of Pāṭaliputta, and when they are scattered they are still more numerous. In the same way the people of Mathurā are more delicate than the people of Pāṭaliputta. So the comparative is establ 37. In this village the trader is more prosperous than the farmer. By the method stated the comparative is established for each of the two. But the plural is sometimes used with reference to the parts. All is accomplished with difficulty by Sakka. 38. But here, because of the rule for such a sentence, the comparative and so on are established by the rule ‘taratamissikiyiṭṭhātisaye’. 39. By the general rule, the comparative is established everywhere. It is easily accomplished. Paragraphs: $ 0 8 9 11 15 24 29 37 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Sūtra of Dhṛtaka 1. Translated by Tripiṭaka Master Guṇabhadra of the state of Khotan in the Song dynasty 2. The Buddha said: In the past, there was a very wealthy elder named Dhṛtaka, whose storehouses were filled to the brim 3. with gold and silver, and he had servants and attendants, lacking nothing. 4. He had a white cotton towel hanging by the side of a pond, which was blown to the front of the king's palace by a gust of wind. 5. The king immediately convened a great assembly of ministers to sit and discuss together, making divinations to inquire about the reason for the strange occurrence. All the ministers said: 6. The country is about to greatly prosper, and heaven has bestowed a white towel. 7. Only Dhṛtaka remained silent and did not speak. 8. The king asked Dhṛtaka: 9. All the ministers are delighted, but why do you not speak? 10. Dhṛtaka replied: 11. I dare not deceive the king! 12. This is a towel for wiping my body that I hung by the side of the pond, which was blown to the front of the king's palace by a gust of wind. 13. For this reason, I remained silent and did not speak. 14. A few days later, there was a nine-colored golden flower as large as a cart wheel that was blown to the front of the king's palace by a gust of wind. 15. The king immediately convened a great assembly of ministers to sit and discuss together, and they consulted on the meaning of the strange occurrence. 16. All the ministers said: 17. The country is about to greatly prosper, and heaven has bestowed a golden flower. 18. Minister Shudéji remained silent and did not speak. 19. The king asked Shudéji: 20. All the ministers are delighted, why do you not speak? 21. Shudéji replied: 22. I dare not deceive the king! 23. This is a withered flower from the garden behind my house that was blown to the front of the king's palace by a gust of wind. 24. For this reason, I remained silent and did not speak. 25. The king asked Shudéji: 26. Your house is like this. 27. Quickly make preparations, I wish to lead an army of 200,000 to your house to have a look.🔽Shudéji replied: 28. Yes, Your Majesty. 29. I wish the king would follow me to my house. I have naturally occurring beds and seats that do not need people to set up, naturally occurring food and drink that do not need people to prepare, naturally occurring offerings that do not need to be call 30. The king then led an army of 200,000 to Treetigya's house to go and see. 31. Entering through the southern gate, in the gate there was a boy, with a well-proportioned appearance, a ruddy complexion, and was very lovable. 32. The king asked Treetigya: 33. Is this your child or grandchild? 34. Treetigya replied: 35. I dare not deceive the king! 36. This is a slave who guards the gate of my house. 37. Going a little further to the middle gate, there was a young girl, with a well-proportioned appearance, a ruddy complexion, and was very lovable. 38. The king asked Treetigya: 39. Is this your wife or daughter? Paragraphs: $ 0 2 4 8 14 19 25 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Those who inquired about doubts and asked for clarification came from afar. Those who ate the wind and bathed in the Way again gathered in front. 1. Yu later also stayed at Yankong Temple. 2. to the west of the capital of Xiangzhou. 3. Upholding his principles even more firmly, his conduct and practice became even more reverent. 4. The Emperor heard of this and again issued an edict, saying: 5. Respectfully inquiring about the Venerable Lingyu, the Great Virtuous One of Yonkong Temple. 6. I follow the teachings of the Buddha and重興三寶. 7. I wish to enable all living beings to receive the power of blessings. 8. The Dharma Master has left the dust and secular world and has taken refuge in the Dharma gate. 9. His sincerity is like this. 10. It deeply accords with my thoughts. 11. The ruler's thoughts and inquiries are like this. 12. In the years of the Renshou era, 13. the Buddha's relics were distributed to various prefectures to build stupas. 14. There were many miraculous omens. 15. At that time, people all considered it a good omen. 16. Yu heard this and sighed, saying: 17. This is a sign that both misfortune and blessings are indicated. 18. Because of the mixed white flowers, white trees, white stupas, and white clouds, 19. the auspicious causes appear. 20. What is done is an inauspicious sign. 21. The assembly initially did not believe it. 22. Soon after, Empress Xuan and Emperor Wen ascended to the afterlife one after another. 23. The whole country wore plain clothes. 24. These words have a basis. 25. The foundation of the hall where Xue Zhou, the Prefect of Xiangzhou and Duke of Neiyang, resided suddenly turned into jade. 26. Zhou considered it a good omen. 27. He held a vegetarian feast to celebrate it. 28. Yu said, 29. This is lapis lazuli. 30. You should be cautious and vigilant. 31. You can avert it with blessings. 32. Zhou did not follow his advice. 33. Later, Yang Liang started a rebellion. 34. There were signs of it. 35. He was exiled to the borderlands. 36. He regretted his past words, but it was too late to be cautious. 37. He also built a nine-storied floating tower on Cold Hill. 38. At the end of the Renshou era, he had only completed four stories. 39. Yu suddenly urged, saying, Paragraphs: $ 0 4 12 16 25 37 #
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Please segment these sentences into coherent paragraphs: 0. Means the thought of non-existence. 1. Moment to moment, not arising, etc. 2. Because from beginningless time, they have never arisen, etc. 3. The second stopping of the mind of external objects and internal has two parts. 4. First, stopping external false conditions. 5. Second, correct mindfulness below 6. Demonstrates internal true contemplation. 7. The former has two parts. 8. First, raising the non-affirming negation. 9. Second, If the mind runs below 10. Demonstrates the expedient means of contemplation. 11. Why is it so? 12. The external doubt says: 13. Since it does not allow the mind to cognize external objects, 14. Moreover, it is not allowed to use mind to eliminate mind. 15. When the mind is distracted, 16. how does one counteract it? 17. The commentary says to gather and abide in right mindfulness. 18. What is right mindfulness? 19. The commentary says it is only mind without objects. 20. Therefore, external objects are not allowed as the perceived conditions. 21. If so, 22. both do not perceive external objects. 23. Should it be possible to perceive the internal mind? 24. The commentary says it is also not possible. 25. Therefore, it says this mind itself has no self-nature that can be attained. 26. Therefore, at this time, 27. contemplate the mind without any basis. 28. Distinguish. 29. Cease and extinguish.🔽Accomplish the practice of stillness. 30. Cultivate the samādhi of suchness. 31. The seventeenth. 32. In the non-duality of form and mind, 33. the mind 34. is based on the essence of the great. 35. Wisdom 36. is based on the characteristics of the great. 37. Dharma body 38. is common to the essence and characteristics. 39. Because of its fusion and inclusion, Paragraphs: $ 0 3 8 12 17 24 31 #
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Please segment these sentences into coherent paragraphs: 0. whether it is of the kind called “discourses” or whatever, he proclaims it by way of showing, he speaks it by way of pointing out, 1. he points out by way of fully pointing out. All that is just so: all that is taught in this interval, 2. the nine divisions of the Dhamma beginning with the discourses, the word of the Buddha, is not deficient in meaning or in phrasing, it is complete in every aspect, 3. it is the subduing of passion, the subduing of hatred, the subduing of delusion, there is not even so much as a hair’s end worth 4. It is not a mistake, not like a mark made with one finger, not like a measure made with one finger, not like a weighing made with one finger. 5. It is just as it is for the sake of which it is spoken, only that, not otherwise, because it establishes only that. 6. Therefore it is “such,” not otherwise than that. By this he shows that the Tathāgata is a speaker of what is so.🔽The word gata has the meaning of “saying.” 7. The letter da is changed to ta, therefore the meaning is: he says what is so, thus he is the Tathāgata. 8. Or else: the word āgado is a non-erroneous saying, that is the meaning. The letter da is changed to ta, 9. therefore he is the Tathāgata. Thus the derivation of the word should be understood here.🔽“As he says”: the Blessed One teaches others the Dhamma thus: “These states are unwholesome, reprehensible, censured by the wise, and when undertaken and practi 10. are unwholesome, etc., 11. praised by the wise, 12. when undertaken and observed, conduce to benefit, welfare, and happiness, he himself has undertaken and observed them. Therefore he should be understood as one who acts as he teaches others to act. 13. And as he himself has acted in the fulfilment of virtue, etc., so he has taught others to act in the fulfilment of virtue, etc. 14. Thus he is one who teaches as he himself practices. For the Blessed One’s bodily action accords with his speech, and his speech accords with his bodily action. Therefore he is one whose bodily action and speech are in accordance with his teaching. 15. And as his speech is, so is his bodily action gone, entered, and occurred. And as his bodily action is, so is his speech gone, entered, and occurred. 16. He is the vanquisher, the unvanquished,🔽having vanquished, having overcome, the whole world, with its gods, its Māras, and its Brahmās, with its races of recluses and brahmans, of gods and men, he has gone to the end of the world, 17. The Blessed One surpasses all beings in all the immeasurable world-spheres by his virtue, concentration, wisdom, 18. liberation, and knowledge and vision of liberation. There is no one to equal him or to compare with him, no equal, no counterpart, 19. no rival, no match, no one superior, no one unsurpassable, no one like him, no one more hard to find than he. He is the incomparable leader of men to be tamed, the teacher of gods and men, the Buddha, the Vanquisher, the Embracer, the One of Ten Powe 20. “Dissociated” : dissociated from the four bonds. Hence it is said: “Dissociated through the abandoning of the four bonds.” “Free from the means of craving and views” : free from the means called craving and views in the entire world.🔽“Abiding having 21. “Having released the four bonds” : having released all the bonds of covetousness, etc., from his own continuum. 22. Or alternatively, “having released” means having caused the release of all the bonds in the mental continuums of his disciples through the manifestation of his own teaching. 23. “The supreme touch” : the supreme touch of the knowledge of one who is an Arahant. 24. Thus the connection should be understood here in this way. Hence it is said: “The supreme touch” , etc. 25. “In Nibbāna there is no fear from anywhere” : in Nibbāna there is no fear from any cause of fear, because it is completely safe by its nature of being unconditioned. Hence it is said:🔽“The supreme touch” , etc. 26. The Blessed One said: “Bhikkhus, I will teach you a Dhamma that is wholesome in the beginning, wholesome in the middle, and wholesome in the end, with its own intrinsic meaning, complete and purified, a pure wreath of Dhamma. 27. Or else, since there is no fear from anywhere for one who has attained Nibbāna, Nibbāna is called “fearless” in the sense of “from which there is no fear” .🔽This is how the meaning should be regarded here. 28. Or else, since there is no fear from anywhere in this , in other words, in Nibbāna, which has been attained, it is “fearless” . This is how the 29. word should be analyzed here.🔽“Free from distress, free from fever” : free from the distress of defilements and from the fever of suffering. 30. “Having reached the destruction of all suffering” : having reached the destruction, the end, the exhaustion, of all suffering.🔽“Here the attachments are completely destroyed” : the destruction of attachments is Nibbāna. 31. “The Wheel of the Dhamma” : the wheel of the Dhamma.🔽“He set rolling” : he set rolling the wheel with its three revolutions and twelve modes. 32. “Great” : great because of being endowed with the qualities of virtue, etc. 33. “Free from corruptions” : free from the four corruptions. The rest is clear. 34. 4. The explanation of the fourth sutta, the Kaḷakaḷāyana Sutta 35. In the fourth sutta , “You praise them very highly” means you praise them and extol them very much. 36. “What is their virtue like?” means “What is their virtue like?” “What is their conduct like?” means “What is their conduct like?” “They are established in the path of virtue” means 37. “They are established in the foremost virtue.” The letter “m” is a word connector. It is said, “They are established in the foremost virtue.” “Their faculties are calm” means🔽“Their faculties are calm.” “Their minds are calm” is also read as “Their g 38. “Solitary.” The intention is that they live alone in the four postures. Therefore it is said, “Without a companion.” “Such ascetics are mine” means🔽in this place, 39. the word “such” has the meaning of “thus.” Therefore, Paragraphs: $ 0 6 9 16 20 26 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The lines of his palms are deep, the lines of his palms are long, his face is not too long, and his face is seen to be a mirror.🔽His tongue is supple, slender, and red, and his voice is like thunder. 1. His speech is gentle and soft, and his fangs are round,🔽sharp, white, even, and well-aligned. 2. His nose is prominent and supreme,🔽and his eyes are like the petals of a lotus. 3. Here, 4. supreme means extremely.🔽In these one and a half verses, it is said that his tongue is supple, slender, red, like an elephant's call, like the sound of thunder, his speech is gentle and soft, and his fangs are round, 5. sharp, white, even, and well-aligned. 6. His canine teeth are round, sharp, white, even, and well-defined. His nose is prominent and clean. 7. His eyes are large and his eyelashes are thick.🔽His eyes are like lotus petals. His eyebrows are long, smooth, 8. and shiny. His body hair is even. His arms are long and expansive. His ears are even. He is free from defects. His forehead is well-proportioned. His head is large and expansive. 9. This is the meaning of the twelve verses. 10. These two verses describe thirteen marks: the eyes are long, the eyelashes are thick, the eyes are like the petals of a lotus, the eyebrows are long, the eyebrows are smooth, the eyebrows are glossy, 11. the eyebrows are symmetrical, the arms are long and expansive, the ears are even, the ears are unblemished, the forehead is well rounded, the forehead is broad, and the head is very expansive.🔽The hair of the head is as glossy as a black bee,🔽thick, 12. with the swastika and auspicious signs. 13. These are accepted as the Buddha’s excellent minor marks. 14. These five lines indicate the seven marks: his hair is as glossy as a black bee, his hair is thick, his hair is soft, his hair is untangled, his hair is uncut, 15. his hair is fragrant, and the palms of his hands and the soles of his feet are adorned with auspicious wheels, svastikas, and spirals. 16. These seven, taken together, are the eighty minor marks of the Buddha.🔽The body that performs🔽various benefits for the world 17. simultaneously for as long as the world exists 18. is the Sage’s continuous emanation. 19. Thus, his activity is accepted 20. as continuous until the end of cyclic existence. 21. Here, 22. As long as there is existence means as long as cyclic existence lasts, as long as space lasts. 23. Thus, having taught the Dharma Body which has the nature of the three bodies,🔽the Bhagavat now teaches the activity of the Dharma Body.🔽The question of Subhuti and the answer of the Bhagavat are as follows: 24. If all dharmas are directly perceived as non-existent, it is not reasonable to establish virtue, non-virtue, etc. in them. Therefore, it is not reasonable. 25. How many kinds of activity does it have?🔽Therefore, 26. It establishes beings in the activity of peace🔽and in the four means of gathering🔽. It realizes complete purification 27. together with complete affliction 28. and the aims of sentient beings just as they are. 29. The buddha path, and emptiness by nature,🔽The exhaustion of the two,🔽The conventional, the absence of reference points,🔽The full maturation of embodied beings, 30. The bodhisattva path,🔽The prevention of clinging, 31. The attainment of enlightenment, and the buddha realm,🔽The purification, the certainty,🔽The immeasurable benefit for sentient beings,🔽The qualities of the Buddha’s teachings, and so forth, 32. The branches of enlightenment, and the activities,🔽The non-wastage, the seeing of the truth,🔽The abandonment of error, 33. And likewise the mode of non-existence, 34. The complete purification, and the accumulations, 35. In the conditioned and the unconditioned,🔽The complete non-understanding of distinctions, 36. And the establishment in nirvana— 37. These are the activities of the dharmakāya. 38. It is asserted that there are twenty-seven aspects.🔽🔽 39. It is asserted that there are twenty-seven aspects. Paragraphs: $ 0 3 6 9 13 16 21 23 25 29 38 #
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Please segment these sentences into coherent paragraphs: 0. Wherever you sit or stand, you always make sounds. The palace ladies, with joyful minds, perform great singing and dancing; 1. Now, this palace is of one kind, without distinction, yet it causes me to suddenly give rise to sorrow and suffering, with an unhappy mind and thoughts, let alone music? 2. Alas, my lord! 3. Your body is adorned with various wonderful fragrances and flowers, adorned with necklaces, anointed with fragrant paste and powdered incense, supplied with everything in a timely manner, lacking nothing, you should rightly enjoy pleasures, be satisf 4. It is like a great cloud formation rising in the sky, with lightning and thunder roaring, releasing a great hail storm, suddenly disappearing; 5. The prince is also like this, next to inherit the throne, he should enjoy pleasures, lacking nothing, yet he abandoned and left. 6. It must be that in the past, after making exquisite offerings, my mind gave rise to regret, and because of the regretful mind, I now receive this retribution. Although I enjoy immeasurable profound goodness, I suddenly lose it again. Because of the k 7. Alas, this love and affection will not last long, and in an instant it will be lost, just like a play where there is great joy, but suddenly it is over and dispersed. 8. The present situation is like this, and it is also heard that in the past, a royal sage practiced tranquility, controlled the senses, attained meditation, went to that empty forest, stopped all killing, with the body devoted to austerities, ate vario 9. Now, for what reason, alone heading to the wilderness, diligently cultivating himself?' 10. At that time, Gautamī embraced Kaṇṭhaka's head and raised her voice in loud weeping, 'Alas, Kaṇṭhaka! 11. The merciless horse, together with you, at one time gave birth to the sage's son, where is he now? 12. Why did you take him away in the middle of the night, without telling me and letting me know? 13. ' She reproached Chanda, saying these words: 14. 'Alas, you Chanda! 15. You have no compassion at all. Since I was sleeping, why didn't you wake me up? 16. Since he is the one I love in my heart, now suddenly leaving, why didn't you tell me to know? 17. Causing me to sleep and sit alone for a long time, it is truly great suffering. 18. Alas, you Channa! 19. Discuss and explain for me, when the Holy Son left, how did he go? 20. Who led him out? 21. In this palace, who guided him out? 22. Which direction did he go? 23. Where has he gone now?' 24. After Queen Gopī had scolded and reprimanded Channa like this, she again spoke to Channa in a soft and gentle voice, saying: 25. 'Since the matter has already happened, you good Channa! 26. You personally sent him away, you know where the Holy Son is. Take us to him. We will follow the Holy Son and practice austerities, single-mindedly seeking the Way, hoping to be reborn together with the Holy Son in the heavens. 27. At that time, Channa, having heard Gautamī's various angry and joyful words, his heart became despondent, and his sorrow and distress doubled. The intense pain and agony overwhelmed his body, and tears flowed down his face. With great self-control, h 28. May the queen listen well! 29. Do not worry, 30. and do not cry like this. It will not be long before you see the holy prince again. 31. Why is this? 32. When the holy prince sent me back, he said to me: 33. You, Channa, go back! 34. To the palace, convey my greetings to all the relatives, my wife, and the young men of the Śākya clan. I have sent you back to the palace to comfort them and speak these words on my behalf: 35. 'I have now removed the nets of greed, anger, and delusion, and before long I will attain the perfect enlightenment of wisdom. Having attained it, I will then be allowed to turn back and return to the city of Kapila.' 36. I know that the prince will definitely attain sharp wisdom and fulfill his wishes. There is no doubt that he will return. I am certain that such a supreme being will not speak falsely.🔽At that time, King Śuddhodana, suffering like this, performed sa 37. At that time, Channa brought the prince's ornaments, parasol, and the horse Kaṇṭhaka, leading them to the king, displaying them one by one. Out of the prince's earnest entrustment, he bowed his head to the feet of King Śuddhodana, with tears flowing 38. At that time, King Śuddhodana saw the various jeweled necklaces, parasols, and the horse Kaṇṭhaka that belonged to his prince, and also heard the prince's words of affectionate entrustment. He suddenly let out a great cry, loudly weeping and crying, 39. 'Alas, my son! Paragraphs: $ 0 2 4 8 10 24 27 36 39 #
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Please segment these sentences into coherent paragraphs: 0. Is filled with vajra jewels and so forth.🔽The maṇḍala of the light of Amitāyus 1. Is the secret of Vajradharma and so forth. 2. The maṇḍala of Amoghasiddhi 3. Is endowed with Vajrakarma and so forth. 4. Having gone there with vajra speed, 5. One should draw the third maṇḍala. 6. The buddhas beginning with Vipaśyin 7. Are to be drawn in that maṇḍala.🔽The great king Vajra Essence, 8. The lord of the secret lords, 9. In order to accomplish all desired aims, 10. Should be drawn with effort. 11. Sāgaramati, Akṣayamati,🔽Maitreya, the great being, and the 12. greatly renowned Ākāśagarbha, 13. and Vajrapāṇi, the great being, 14. are surrounded by blazing light. 15. Mañjughoṣa is the supreme family, 16. the stainless son of the Buddha, 17. who definitely removes all obscurations. 18. Among them is the supreme Kṣitigarbha, 19. and Ākāśagarbha, the supreme treasure, 20. and the unsurpassed Ratnapāṇi. 21. The one who conquers all that is harmful 22. is called Jālinīprabha. 23. These heroes are the great secret, 24. and these maṇḍalas should be drawn. 25. Having discarded that wheel, 26. the wise one should go outside🔽and arrange the seals of all the buddhas 27. in the east, in the proper order. 28. The auspicious wheel is the design, 29. the vajra, the endless knot, and the lotus. 30. The uṣṇīṣa is of various kinds, 31. adorned with vajras and lotuses. 32. and the Dharma robes are special. 33. These are the mudras of the Lion of the Shakyas and so forth, 34. taught by all the buddhas.🔽The wise and steadfast should draw them 35. if they desire the supreme attainment.🔽In the north, likewise, is the supreme assembly of the mudras 36. of Lokeshvara,🔽the lotus, the utpala, the sun,🔽the water vessel, the skin of an antelope, 37. the staff, and the tree, 38. drawn by the wise in an undistracted manner. 39. Then, having gone to the south,🔽the great being Vajrapani, Paragraphs: $ 0 7 11 25 34 39 #
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Please segment these sentences into coherent paragraphs: 0. No matter what the spark, it cannot dry up the deep great ocean. 1. Candragarbha, if I cannot dry up the ocean of my own afflictions by any conventional truth, 2. what need is there to mention the afflictions of other sentient beings?” 3. What is the profound Dharma? 4. What is it to be devoted to the profound Dharma? 5. It is said in the Bodhisattva Collection: 6. The arising of the noble ones’ correct view 7. has two causes and two conditions. 8. What are the two? 9. They are the words of another and one’s own proper attention. 10. One thinks as follows: 11. “What are the words of another? 12. What is one’s own proper attention?” 13. When one properly attends in this way, 14. one thinks as follows:🔽“ 15. “Yogācāras who have not heard this discourse of the bodhisattva canon, 16. who have not heard the noble Dharma and Vinaya, and who are satisfied with mere samādhi, 17. are overcome by pride 18. and fall into the conceit of greatness. 19. They will not be liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, unhappiness, and distress. They will not be liberated from the mass of suffering. 20. The Tathāgata, knowing this, has said: 21. ‘Listening to what is in accord with the Dharma from others 22. is the liberation from aging and death.’ 23. “They should train by thinking, ‘What is the bodhisattvas’ proper application? 24. How do bodhisattvas practice correctly? 25. They train as follows: 26. “Bodhisattva great beings do not practice or apply themselves to any phenomenon. 27. Correct practice is a synonym for non-practice. 28. Moreover, bodhisattvas who practice correctly do not make sounds,🔽nor do they make sounds that are repeated. 29. They do not observe where sounds come from, 30. wondering, ‘Where does that sound come from? 31. Where does it cease?’ They investigate the past and the future. 32. whatever is spoken, whatever will be spoken, whatever has been spoken, whatever is spoken, whatever will be spoken,🔽whatever is spoken in order to abandon, whatever is spoken in order to abandon, whatever will be spoken in order to abandon,🔽whatever 33. if all that is sought, 34. the aspects of the past, the aspects of the future, and the aspects of the present are not observed. 35. That is his proper practice. 36. In that way the bodhisattva practices properly. 37. How does he see properly? 38. He trains like this: 39. When the bodhisattva sees that all phenomena are naturally ceased, then he sees correctly.🔽When he sees that all phenomena are naturally pacified, then he sees correctly. Paragraphs: $ 0 3 5 15 23 26 39 #
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Please segment these sentences into coherent paragraphs: 0. in a clean vessel 1. and likewise recite one thousand and eight times. 2. One should apply it to the top. 3. Having previously applied well,🔽if one places the pill on an ordinary snake, 4. it will quickly fall down, 5. not otherwise, without delay. 6. Having thought, one should quickly release 7. it, and then make a pill with saffron. 8. Next, I will explain this other accomplishment, 9. the supreme among those that enthrall. 10. It arises from the mind of a knowledge-holder, 11. and is definitely accomplished through karma. 12. Here, it is known as rakta, 13. the root is raktamukulika,🔽from there one should take śarabhaka, 14. a human incisor, and a leaf of a tree struck by lightning, 15. hovering and with excess. 16. And a young woman at night.🔽That supreme powder🔽Should be mixed seven times 17. With one’s own semen. 18. Then, that which one has prepared 19. Should be placed on the heart of a lotus. 20. On the eighth day of the waxing moon, 21. The wise one should hold it in his hand 22. And cast it with the mantra one thousand times. 23. The king of powders will be under one’s control, 24. And then one will attain power.🔽One should give it to eat or drink, 25. Or cast the powder. 26. Or one should cast it in the direction of the wind, 27. Or once on one’s clothes. 28. Or one should mix it with an ointment or a tooth stick, 29. Whatever is suitable. 30. By this, 31. One’s enemies, who are intoxicated and arrogant, 32. Will be brought under one’s control from afar. 33. They will act well, like servants. 34. Those who are touched by this powder 35. Even if he dies, he will follow. 36. If the thread is not too long, 37. and the ashes do not touch, 38. having made his image, 39. one should sprinkle it with this ash.🔽Within seven days, Paragraphs: $ 0 8 12 24 30 #
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Please segment these sentences into coherent paragraphs: 0. and the essence of my display. 1. From the arising of my nature as compassion, 2. emanations are emanated in accordance with those to be tamed and benefit is performed. 3. The nirmāṇakāya and the four assemblies 4. are emanated with compassion that is commensurate with causes and results. 5. O great and courageous one, 6. in brief, the so-called explicit transmission 7. My nature is shown to be like this.🔽 8. The teaching that reveals my nature is called “the teaching of the obvious.” 9. In the single nature of me, the all-creating one, three kinds of apparent objects manifest. 10. The phenomena that arise from that are as follows: 11. all buddhas, all sentient beings, and the entire universe of appearances and possibilities🔽are revealed to be my nature, that of the all-creating one. 12. Those who think of them as being other than that 13. are unfortunate, in that they do not meet me, the all-creating one. 14. The first of my retinue is the teacher, the three kayas,🔽the wheel of the spiritual approaches that are the cause-and-effect trainings, 15. O great and courageous one, 16. this is what I reveal. 17. It is not that anything else is revealed. 18. It is that I myself am revealed. 19. It is that the nature of phenomena is revealed. 20. It is that one’s mind is revealed. 21. Are unerringly revealed. 22. They are definitely revealed. 23. They are thus revealed. 24. O great and courageous one, 25. Through the revelation of my nature, 26. The buddhas’ five kinds of greatness are revealed. 27. The buddhas’ five kinds of greatness are as follows: 28. The revelation of my essence 29. Is the dharmatā of the world and its contents, 30. Which is revealed because it appears to all. 31. Since nothing need be done, it is buddhahood from the beginning. 32. Since there is no accomplishment through effort, it is explained to be great from the beginning. 33. It is explained to be fully enlightened buddhahood. 34. This revelation of my own mind 35. Is the essence, the nature of all. 36. Since nothing need be done, it is buddhahood from the beginning. 37. Since there is no accomplishment through effort, it is explained to be great from the beginning. 38. The great being is explained to be the greatness of the buddhas. 39. This nonarising, unelaborate, manifest state Paragraphs: $ 1 5 8 15 24 39 #does not leak, and he seeks a new bowl, it is a Dukkața offense. 24. This Nissaggiya should be given up to the Saṃgha. Giving it up here means giving it up to the Saṃgha in this residence. 25. One should go to the Saṃgha, bare the right shoulder, remove one's leather shoes, bow to the feet of the senior monks, kneel with one's right knee on the ground, join one's palms, and say this: 26. Venerable Saṃgha, please listen! 27. I, [name], have a broken bowl with less than five repairs but it does not leak, and I have sought a new bowl. I have committed a Nissaggiya offense and now give it up to the Saṃgha. 28. Having given it up, one should confess. 29. The person who has received the confession should make an announcement: 30. Venerable Sangha, listen! 31. This monk's almsbowl has broken, but it is not less than five mends and does not leak. He has sought a new almsbowl and has committed a pārājika offense. He now gives it up to the Sangha. 32. If the Sangha is ready, the Sangha approves. I will receive the confession of this monk so-and-so. 33. The announcement is like this. 34. Having made this announcement and received their confession, he should say to that person: 35. Repent in your own mind. 36. That monk replies: 37. Yes. 38. If that monk's almsbowl is valuable and good, it should be kept aside. The worst one should be given to him. 39. A karman of white two should be done, and it should be given like this. Paragraphs: $ 0 2 8 10 11 14 18 24 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Four are to be abandoned by the path of the knowledge of the doctrine and four are to be abandoned by the path of subsequent knowledge and one is to be abandoned by the path of meditation.🔽That is not so, because the forbearances are the retinue of t 1. The treatise attainment declares that there are nine types of fetters, but that is not contradictory because the forbearances are the retinue of the knowledge. Therefore the fetters to be abandoned by the forbearances are called those to be abandoned 2. the path of seeing is so called because it sees the four noble truths that were not previously seen. 3. The fifteen moments of subsequent knowledge of the truth of path, except for the subsequent knowledge of the truth of path, are the path of seeing because the perseverance for subsequent knowledge of the truth of path previously completes the seeing 4. the subsequent knowledge of the truth of path is so called because the perseverance for subsequent knowledge of the truth of path cultivates what was seen by the subsequent knowledge of the truth of path. 5. Isn’t what was not previously seen seen? 6. Therefore, since the self is not seen by perseverance for subsequent knowledge of the truth of the path, it is not seen by subsequent knowledge of the truth of the path. 7. Since there is seeing of what was not seen in that, it is called considered. 8. Subsequent knowledge of the truth of the path does not view the truth that was not seen. 9. That which is seen is seen because consciousness engages it as that. 10. Others say that it is not logical that what was not seen is seen.🔽It is because it is a result. 11. Subsequent knowledge of the truth of the path is subsumed by the result of stream entry. 12. the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the pa 13. Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowle 14. Because one obtains eight knowledges and sixteen aspects, 15. the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the pa 16. Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowle 17. the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the path of cultivation.🔽Because one obtains eight knowledges and sixteen aspects,🔽the path of meditation is the pa 18. the path of meditation is the path of cultivation. 19. It is the path of entry to the path of meditation alone, like the path of the result of once return and nonreturn. 20. It is not the path of seeing because subsequent knowledge of the truth of the path relinquishes the path of entry.🔽Therefore it is the path of meditation alone because it is continuous. 21. This subsequent knowledge of the truth of the path is continuous like other paths of meditation, but on the path of seeing, whether it is perseverance for Dharma knowledge of the truth of the path or subsequent knowledge of the truth of the path, it 22. Therefore subsequent knowledge of the truth of the path is the path of meditation. 23. If subsequent knowledge of the truth of path is not the path of seeing, then it would follow that one would also fully degenerate from that, like the remaining path of meditation. 24. Therefore it says, because it fully possesses the abandonment that is to be abandoned by the path of seeing. 25. It fully possesses the abandonment that is to be abandoned by the path of seeing. 26. This explains the five: the path of liberation is the antidote of the basis. 27. It fully possesses the abandonment that is to be abandoned by the path of seeing because it is fully engaged in subsequent knowledge of the truth of path alone. Therefore one does not fully degenerate from that. 28. If one regresses from subsequent knowledge of the truth of path, one would also regress from the result of stream enterer. 29. But one does not regress from that result. 30. If you say that it is the path of seeing because of that, 31. then it would be like subsequent knowledge of the truth of Dharma, because it fully comprehends the abandonment of objects to be abandoned by the path of seeing.🔽That is not so, because it would be absurd if it were so. 32. The path of meditation that is subsequent to subsequent knowledge of the truth of path would also be the path of seeing, 33. because it fully comprehends the abandonment of objects to be abandoned by the path of seeing. 34. If that were so, then the fruit of once-returner and so on would also be the path of seeing. 35. Therefore, it is also not the case that there is the consequence of complete degeneration. 36. Others say that the knowledge of elimination would be the path of the trainee because it holds the abandonment that is to be abandoned by the path of meditation. 37. Why are the seven knowledges the path of seeing? 38. It is called the path of seeing because one sees what was not seen. 39. The truths are seen by the acceptances alone, not by the knowledges. Paragraphs: $ 0 2 5 12 19 26 30 37 #
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Please segment these sentences into coherent paragraphs: 0. the words of treatment and the words not of treatment, 1. The phrase 'characteristics' and the phrase 'non-characteristics'. 2. The phrase 'limbs' and the phrase 'non-limbs'. 3. The phrase 'skillful illumination' and the phrase 'non-skillful illumination'. 4. The phrase 'meditative absorption' and the phrase 'non-meditative absorption'. 5. The phrase 'delusion' and the phrase 'non-delusion'. 6. The phrase 'manifestation' and the phrase 'non-manifestation'. 7. The phrase 'protection' and the phrase 'non-protection'. 8. The phrase 'family' and the phrase 'non-family'. 9. The phrase 'sage' and the phrase 'non-sage'. 10. The phrase 'king' and the phrase 'non-king'. 11. The phrase 'acceptance' and the phrase 'non-acceptance'. 12. The phrase 'reality' and the phrase 'non-reality'. 13. The phrase 'record' and the phrase 'non-record'. 14. The phrase 'icchantika' and the phrase 'non-icchantika'. 15. The phrase 'female, male, and neuter' and the phrase 'non-female, male, and neuter'. 16. The phrase 'taste' and the phrase 'non-taste'. 17. The phrase 'matter' and the phrase 'non-matter'. 18. The phrase 'body' and the phrase 'non-body'. 19. The phrase 'perception' and the phrase 'non-perception'.🔽The phrase 'movement' and the phrase 'non-movement'.🔽The phrase 'faculty' and the phrase 'non-faculty'. 20. The phrase 'conditioned' and the phrase 'unconditioned'. 21. Unconditioned phrases, not unconditioned phrases. 22. Cause and effect phrases, not cause and effect phrases. 23. The ultimate of form phrases, not the ultimate of form phrases. 24. Section phrases, not section phrases. 25. Thick tree vine phrases, not thick tree vine phrases. 26. Mixed phrases, not mixed phrases. 27. Explaining phrases, not explaining phrases. 28. Vinaya phrases, not Vinaya phrases. 29. Bhikṣu phrases, not bhikṣu phrases. 30. Place phrases, not place phrases. 31. Letter phrases, not letter phrases. 32. Great Wisdom! 33. These one hundred and eight phrases were spoken by the past Buddhas. You and all Bodhisattva-Mahāsattvas should cultivate and study them. 34. At that time, Bodhisattva-Mahāsattva Great Wisdom again addressed the Buddha, saying: 35. World-Honored One! 36. How many kinds of arising, abiding, and ceasing do the various consciousnesses have? 37. The Buddha told Great Wisdom: 38. The various consciousnesses have two kinds of arising, abiding, and ceasing, which cannot be known through thought. 39. The various consciousnesses have two kinds of arising: Paragraphs: $ 0 32 34 37 #
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Please segment these sentences into coherent paragraphs: 0. On the seashore northeast of the mountain, there is the ancient country of Simhala, now more than three thousand miles into the sea. 1. Arrived. 2. The country of Simhala is not included in India, and it is the country of the Lion King, with a circumference of more than seven thousand li. 3. The capital city has a circumference of more than forty li, and the population is prosperous. 4. There are several hundred temples with more than twenty thousand monks. 5. They belong to the Sthavira school. Beside the palace, there is a stupa for the Buddha's tooth. 6. It is as tall and wide as the previous ones. 7. In the palace, eighteen thousand monks are fed daily. 8. In the past few decades, the country has been in chaos and this has been discontinued.🔽Beside the Buddha's tooth, in a small stupa, 9. there is a sitting image of the Buddha made of gold and copper, with a precious gem on the ushnisha. 10. In the past, a person saw the gem while paying respects and gave rise to greed. 11. The thief could not reach the top of the statue at night. 12. He said, 13. The Buddha in the past lightly gave his life for the sake of living beings. Why is he so stingy with treasure now? 14. The statue then bowed down and gave it to him. 15. Later, the king found out but did not punish him. 16. The king redeemed the treasure and put it back on top of the statue. 17. To this day it still bows down. 18. Several thousand li southeast of the country is the island of Naragi. 19. The people are three feet tall, have bird beaks, and only eat coconuts. In the southeast corner of the country and island is the mountain of Kanaka, where ghosts and spirits roam. 20. The Buddha spoke the sutra here. 21. West of the island, floating on the sea for several thousand li, 22. is a solitary island with a stone Buddha over a hundred feet tall on the eastern cliff, 23. sitting facing east with a moon-loving pearl for a flesh-topknot. 24. When the moon is about to turn and shine, 25. the water then hangs down and people eat it. 26. West of the island, floating on the sea again for several thousand li, there is a great treasure island. 27. No one lives there and no one has reached it. 28. Again, more than two thousand li north of the country of Daravati,🔽arriving at... 29. To arrive.🔽🔽 30. The country of Gongdanapura in South India is over five thousand li in circumference. 31. The capital city is over thirty li in circumference. 32. There are over a hundred temples with over ten thousand monks. 33. They study both Mahayana and Hinayana. 34. There are hundreds of deva temples with various non-Buddhist paths living together. 35. Beside the imperial palace, there is a large temple with a pagoda over ten zhang tall. 36. There are over three hundred monks. 37. Inside there is the precious crown of Prince Sarvārthasiddha. 38. It is less than two chi tall. 39. It emits light on fast days. Paragraphs: $ 0 2 8 18 21 26 30 #
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Please segment these sentences into coherent paragraphs: 0. Alternatively, light rays from the hūṃ at the heart of the form of Hevajra summon the wrathful ones and the ten-spoked protection wheel with its interior celestial mansion and the maṇḍala inside it. 1. Summoning the directions, such as Indra, and so on, with their retinues and infinite sentient beings, they enter into lucid clarity. 2. Imagining that they appear in the form of Heruka with wisdom, 3. present the washing water and so on, and as before, offer the pure torma. 4. oṃ deva picu vajra imaṃ baliṃ gṛhaṇa gṛhaṇa such and such’s śāntika rakṣa kuru hūṃ hūṃ hūṃ phaṭ svāhā 5. With this mantra, one should offer to the Blessed One. 6. With Om, A, name, etc., one should recite their names and also their seed syllables. 7. With I offer food, accept, accept, for the sake of so-and-so's peace, protect, accomplish, svâhâ, hum, one should offer to Nairâtmyâ, etc. 8. Homage to all the Buddhas! 9. Homage to Vajra-Mukhâra, to Hatthâ, to Candâla, to Akasha, to Pakshî, to Hum Phat! 10. Homage to all the Buddhas! Homage to Mahâdanda, to Vibhîda, to Sura, to Asura, to Mardan, to Bhûtanâmanî, to Rma-tha, to Hum Phat! 11. Homage to all the Buddhas! Homage to Huluhulu, 12. to Mahâpadma, to Amritî, to Kuruma, to Mahâvishmaka, to A, to Hum Phat! Homage to all the Buddhas! Homage to Vajra-Krodha, to Mahâdama, to Shatodataka, to Bhairava, 13. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels 14. Homage to the Three Jewels. 15. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels 16. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels. 17. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels. 18. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels. 19. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels. 20. Homage to the Three Jewels.🔽Homage to the Three Jewels.🔽Homage to the Three Jewels. 21. Homage to the Three Jewels.🔽Homage to 22. all yantras, mantras,🔽and actions,🔽bind them! 23. Bind the 24. cakravartin 25. and the mamakri! 26. Whatever has been done by the🔽enchanters,🔽destroy, destroy!🔽Break, break! 27. Circling, circling! 28. Glaring, glaring! 29. Mara, mara! 30. Hum hum hum hum hum hum hum hum hum hum! 31. Phat phat phat! 32. Om, Subhani subhani hum!🔽Ghrni ghrni hum! 33. Ghrnipaya ghrnipaya hum! 34. Anayaho bhagavan vidyaraja hum phat! 35. With these ten mantras, in the east and so forth and in the southeast and so forth, clockwise, above and below, are the ten wrathful ones such as Yamantaka, as taught in the Vajra Tent of the dakinis.🔽Om indra,🔽yama, 36. agni,🔽nirti,🔽varuṇa, 37. vāyu,🔽kubera,🔽īśāna,🔽brahmā,🔽viṣṇu. 38. bhaṇi🔽vā u 39. rakha🔽caṇḍa Paragraphs: $ 0 8 13 22 35 #
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Please segment these sentences into coherent paragraphs: 0. One should imagine that one holds it with both hands, filled with the water of the spirit of enlightenment. 1. The two hands are the supreme white lotus roots. 2. The one who has the supreme white hand like the color of a lotus root is so called. 3. This is what is being taught: 4. In the center of the mandala, on top of a moon disc, one should visualize oneself as Vairocana, peaceful, and white in color. 5. In one’s heart one should visualize the patient, and from the bodhicitta of the union with one’s pledge seal, one should visualize Locanā and Māmakī. 6. With two hands one should emanate the vase as previously described, 7. and with the other two hands one should emanate a rosary and a water vessel. 8. Then, having entered there, the light rays emerge from the pores of their bodies in the form of pairs of Vairocanas. 9. From the light rays that arise from those, streams of bodhicitta water confer consecration on the one to be consecrated. 10. Then those light rays should be understood to enter there. 11. In other related practices,🔽it is taught with verses such as: 12. From the pores of the body 13. clouds of buddhas radiate. 14. Then one should imagine that they attain unsurpassed peace. 15. The phrase one should first emanate and imagine a jewel woman and so forth means that one should first emanate and imagine a jewel woman in the meditative concentration of Ratnasaṃbhava. 16. The phrase a jewel woman and so forth means a jewel Tārā. 17. She has a jewel lotus in her hand. 18. The phrase she has a jewel lotus in her hand means that she holds a lotus and a jewel in her two hands. 19. And in the other two she holds the previously mentioned vase. 20. The phrase filled with nectar is connected to the previous phrase one should imagine. 21. This is what is being taught. 22. In the center of the maṇḍala, on top of a yellow moon maṇḍala, one should imagine oneself as the yellow Ratnasaṃbhava. 23. Having visualized the one to be accomplished on the moon mandala at one’s heart, one should emanate the forms of Ratnatārā and Pāṇḍaravāsinī as before, holding vases in their two hands, 24. and with the other hands holding lotuses and jewels. 25. Those fill the entire sky. 26. Having summoned in that way, one should confer empowerment on the one to be accomplished and cause them to enter there. 27. Then, from the pores of their body, one should emanate Ratnasaṃbhava and so forth, 28. and with the stream of bodhicitta that emerges from that, one should confer empowerment. 29. One should understand that also to be causing them to enter there. 30. From the pores of the body 31. one should emanate clouds of jewels. 32. and so forth. 33. One should imagine that they attain unsurpassed buddhahood. 34. With respect to the goddess called Great Body and so forth, 35. one should imagine Amitābha as red is the remainder.🔽Tārā, likewise, with a chain, 36. one should imagine Tārā together with a chain. 37. She holds a noose and a goad in two hands, 38. and in the other two hands she holds an arrow and a bow. 39. Then, with respect to the thought of those, Paragraphs: $ 0 3 11 15 22 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Holding: On the left is the wish-granting jewel prince Han and the vajra bell. 1. He will hold a bow and a staff. 2. And the vajra flower and the vajra garlands surrounded it. 3. This is called the yoga array of the perfect means for accomplishing all mandalas. 4. In the center of the western channel, there is an infinite red appearance on the peacock. 5. The four colors are red, black, white, and yellow. 6. The people of the south said, We have stones, bowls, swords, and hooks. 7. The left hand holds a lotus, a bow, a staff, and a bell. 8. There are those who are like Vajradhara, Vajradhara, Vajradhara, and Vajradhara. 9. In the center of the northern table, there is a real thing on the top of the skull cup. 10. The face is green with a warm, green, and a smooth, yellow, right, and soft. 11. The face is red, with a crown, and the white face is soft, with a white face. 12. The eighth is to the right, with a sword, a stone, a bow, and a hook. 13. The left hand holds a hook, a bell, a bow, and a stick. 14. The vajra is the action, the vajra is the speech, and the vajra is the harm. 15. And surrounded by a mass of stones. 16. The lotuses and sunsets are on their own horses. 17. He was seated on the ground in a row of silks, adorned with various jewels, and was very handsome. 18. He wears a silk robe and wears a jewel crown. 19. The king of the sixteen warriors and so on lived in the lake of Samha. 20. She sits on a lotus and moon seat with a nose and a great vajra-space lamp. 21. The nature of the explanation is that they are present in all four directions. 22. There are also the systems of asserting that. 23. The Buddhas eyes, the Machiks, the white robes, and the womens, sitting on a lotus and moon, were the bodhisattvas spokes. 24. The degree to which it is soft, unmoving, and precious. 25. It is like the origin of phenomena, the limitless appearance, and the establishment of existence. 26. At the eastern gate, there is a red vajra hook, with two hands holding a vajra hook and a hook, and with two legs extended, one left and one right. 27. At the southern gate is a yellow vajra with two hands and a vajra and a vajra with two hands. 28. The right side is dry and the left side is stretched out. 29. He holds a vajra and a chain in his two hands and two legs in his red. 30. At the northern gate is a green vajra bell, a vajra. 31. He holds a vajra bell with his two hands bound together and his two feet are crossed. 32. These four are the four kinds of plants that live in the lotus and sun. 33. The second hand, the third eye, has red hair and a red beard. 34. He was adorned with eight great nāgas. 35. Then, in relation to the inner slope, the second slope is the eastern direction. 36. The ten levels are arranged in the order of the empowerment and so on. 37. The powerful ones have one face and two arms, and all the right hands are vajras. 38. Holding: The left holds your own arm. 39. The ground of conduct is red like a lotus, holding a red lotus. Paragraphs: $ 0 4 9 17 20 26 35 #
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Please segment these sentences into coherent paragraphs: 0. Neither annihilated nor eternal, 1. Neither coming nor going,🔽The pacification of conceptual elaborations, 2. The teaching of peace, 3. The perfect Buddha, the best of speakers, 4. Has taught this to be the ultimate. 5. And the Acarya has also said:🔽Consciousness is also taught to be luminous, 6. Nirvana, emptiness, and the dharmakaya. 7. And also: 8. This is the ultimate truth, 9. Without appearance, without signs, 10. The ultimate truth, 11. The abode of all Tathagatas. 12. And also in another: 13. The fleshly eye does not see it. 14. It is not seen by the divine eye. 15. It is not seen by the consciousness 16. that is conceptual or non-conceptual. 17. The venerable Āryadeva also says: 18. It is not existent, not nonexistent, not both, 19. and also not described as “not both.”🔽The Mādhyamika knows reality, 20. which is free from the four extremes. 21. It is not permanent and not annihilated.🔽It is not both and also not described as “not both.”🔽The Mādhyamika knows the meaning, 22. which is free from the four extremes. 23. The master Candrakīrti also says:🔽It is said that the nature of phenomena🔽is exhaustion, freedom from attachment, nirvāṇa, 24. cessation, emptiness, and peace.🔽It is not known by the two types of consciousness 25. that are conceptual or non-conceptual. 26. The conventions of grammar and logic are not necessary for the cultivation of the meaning of that. 27. In order to refute the objections of others and in the context of the great treatises,🔽one should speak of grammar and logic 28. in accordance with the presentations of the scholars of the past. 29. A blind person will not attain happiness by climbing a mountain on his own. 30. Those who prioritize inference 31. will not find it difficult to fall. 32. Just as one searches for objects in the dark 33. by groping around,🔽in the same way, one will not understand the meaning 34. by means of inference.🔽Just as a blind person runs on a treacherous path 35. by guessing the length of his steps, 36. those who prioritize inference 37. will not find it difficult to fall. 38. The protector, the great bliss, 39. has said that the suchness of one’s vidyā Paragraphs: $ 0 5 17 23 29 38 #
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Please segment these sentences into coherent paragraphs: 0. and one will be struck by untimely death,🔽by stupidity, enemies, and thieves, 1. and likewise by spirits and contagious diseases, 2. by royal punishment, by ogres, by fire and water, by tigers and poison,🔽and by all the misfortunes of the world. 3. Do not let your mind become angry,🔽and never let your wisdom decline. 4. Always protect yourself in this way. 5. This concludes the composition by Master Padma.🔽Homage to glorious Vajramahābala.🔽The practitioner who possesses the commitments and 6. wishes to confer empowerment into the maṇḍala of the eight wrathful ones should construct the maṇḍala in a pleasing place,🔽and first perform the earth ritual completely, just as it is. 7. Then, perform the rite of the prelude as is appropriate. 8. Then, perform without error the rite of the lines and colors,🔽and place the emblems of each deity on the nine vases. 9. The maṇḍala has eight sides and is yellow. 10. The center is green, the intermediate directions are red, the enclosure is white, and the vajra ground is black.🔽The intermediate directions are green, and the gates are the same as the families.🔽Draw the mandala with a beautiful ring of fire and vaj 11. and the signs of the eight wrathful ones on the spokes.🔽Draw them without error in sequence. 12. Then, having placed the vases in the places of the individual deities, make offerings.🔽Tie the mudra of each individual wrathful one to each individual vase, 13. invite them, and dissolve them into the two without duality. 14. Then, having mixed them into nonduality with the awareness beings, 15. the colors of their bodies and hand implements should be in accordance with the mandala ritual of those tantras. 16. In the heart of each deity is a moon maṇḍala. 17. On top of that is a sun maṇḍala. Between those two is the individual mantra with its own sound.🔽Focus on that. 18. In the center is Vajrakumāra. In the east is Hayagrīva; in the southeast is Amṛtakuṇḍali; in the south is Nīladaṇḍa; in the southwest is Ucchuṣma;🔽in the west is Hayagrīva; in the northwest is Aparājita; 19. in the north is Caṇḍa; in the northeast is Yama; and at the gates are the other gate protectors. 20. In that way, generate clarity in the vase. The practitioner🔽should bathe, put on new clothes, and perform the near-purgation, the 21. purgation, and so on. 22. Then, one should engage in the recitation. 23. Recite while visualizing the wheel of life. 24. namo ratna trayāya | namaḥ śaṃkha śaṃkha vajrapāṇaye | mahā yakṣa senāpataye | oṃ matha matha vajra hūṃ phaṭ | oṃ dhuna dhuna vajra hūṃ phaṭ | oṃ dhaha dhaha vajra hūṃ phaṭ | oṃ pacha pacha vajra hūṃ phaṭ | oṃ dhāraṇa dhāraṇa vajra hūṃ phaṭ | oṃ dhār 25. Light radiates from that and dissolves into oneself and others. 26. Then, confer the empowerment according to the ritual.🔽Recite the benediction. 27. In order to be victorious over obstacles, sprinkle water, wave peacock feathers, wipe with a mirror, and 28. beat with the Sūtra of the One Hundred and Eight Names of Vidyārāja Yamāntaka.🔽Recite: Sarva graha svaha.🔽Sarva duḥsvaha.🔽Sarva vikalpa svaha. 29. Sarva tshha re svaha. 30. In this way, having conferred the empowerment into the maṇḍala, 31. one will be liberated from all illnesses, spirits, and so on.🔽The empowerment conferred into the maṇḍala of the eight wrathful ones 32. was composed by the master Śrī Dīpaṃkara based on the tantra. 33. It is complete.🔽Homage to glorious Vajramahābala. 34. The eight goddesses 35. If you wish to confer empowerment into the mandala of the eight goddesses, the practitioner should have pure samaya. 36. In a pleasing place, erect the mandala of the eight goddesses. 37. Having completed the ground ritual, the setup, and so forth, on a square platform of the appropriate size, lay out the grid lines.🔽Draw an eight-petaled red lotus with a blue center and a yellow border, 38. surrounded by a white A.🔽Draw the courtyard and the doors as before. 39. On the nine vases, which are well adorned with ornaments,🔽from the top down, place the hand implements of each deity, mixed with saffron and vermillion. Paragraphs: $ 0 3 5 9 18 20 23 24 25 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. The latent propensities are not thoroughly suppressed. 1. Therefore, the noble Sūtra Unravelling the Intended Meaning says: 2. “Through meditative concentration, afflictions are suppressed. 3. Through wisdom, their latent dispositions are well destroyed.” 4. And the noble King of Samādhis Sūtra says: 5. “Although they cultivate that samādhi, 6. they do not destroy the conception of a self. 7. Their afflictions are pacified, but they flare up again, 8. just as in the meditation of Udraka.” 9. “If you discern the selflessness of phenomena, 10. and if you cultivate that discernment, 11. that is the cause for attaining the result of nirvāṇa. 12. No other cause will lead to peace.” 13. And the scriptural collection of the bodhisattvas says: 14. Those who, without hearing this Dharma discourse of the Bodhisattva Collection, 15. without hearing the noble Dharma and Vinaya, are satisfied with mere samādhi, due to the power of pride, fall into saṃsāra, and are not liberated from birth, aging, sickness, death, sorrow, lamentation, 16. suffering, unhappiness, and disturbance. 17. They are not liberated from the six realms of saṃsāra, 18. and they are not liberated from the mass of suffering. With that in mind, the Tathāgata said this: 19. Thus, one who wishes to attain the pure intuition that abandons all obscurations should practice by cultivating insight while abiding in serenity. 20. And the Kāśyapa-parivarta-sūtra says, 21. Having abided in ethics, one attains meditative stabilization. 22. Having attained meditative stabilization, one cultivates insight.🔽By insight, one attains pure intuition. 23. By pure intuition, one attains perfect ethics.🔽And the Arya-mahāyāna-sraddhān-bhāvana-sūtra says, 24. “Son of noble family, if one does not abide in insight, one will not attain the fruit of entering the stream, nor the fruit of the once-returner, nor the fruit of the non-returner, nor the fruit of the saint, nor the fruit of the pratyekabuddha, nor 25. The faith of the bodhisattvas in the Great Vehicle and the arising of the Great Vehicle from the Great Vehicle are not spoken of. 26. Son of noble family, in this way, you should know that all the faith of the bodhisattvas in the Great Vehicle and all the arising of the Great Vehicle from the Great Vehicle come from the correct reflection on the meaning and the Dharma with a mind t 27. Thus it is said. 28. The insight of one who is without serenity is distracted by objects, and the mind of the yogin is not stable, like a lamp in the wind. 29. Therefore, the light of wisdom does not shine brightly. 30. Therefore, both should be practiced equally. 31. Therefore, the noble Great Nirvana Sutra declares: 32. The sravakas 33. do not see the Tathagata's lineage, 34. because they are dominated by samadhi and have little wisdom. 35. The bodhisattvas do see it, but not clearly, 36. because they are dominated by wisdom and have little samadhi. 37. The Tathagata sees it all, 38. because he is endowed with both serenity and insight. 39. By the power of serenity, the mind does not move due to the winds of discursive thought, like a lamp that is not blown out by the wind. Paragraphs: $ 0 1 9 13 19 20 23 28 31 #
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Please segment these sentences into coherent paragraphs: 0. there was an eon called Joyful. 1. In that world, there was a thus-gone one, a worthy one, a perfect buddha called King of the Golden-Hued Lion’s Play. 2. He was a blissful one, a knower of the world, 3. a charioteer to be tamed, 4. an unsurpassed being, a teacher of gods and humans. 5. The Buddha Bhagavat named Sarvalokapriya-darśana appeared in the world. 6. Son of noble family, 7. why is that eon called “Joyful”? 8. Son of noble family, 9. during that eon, sixty thousand buddhas appeared. 10. At that time, 11. the sons of the pure abodes, the gods, 12. proclaimed with joy, “Oh friends, this is the Fortunate Eon!🔽In this eon, sixty thousand buddhas will appear!” 13. At that time, the world with its gods heard that joyful proclamation. 14. Having heard it, they gave rise to great joy, faith, and interest. 15. Then those gods and humans, 16. Because it was said, Oh, this kalpa is delightful! that kalpa was named Delightful. 17. Son of noble family, that world system was so beautiful to behold that even if all the gods were to look at it and examine it, they would not be satisfied. 18. Because it was so delightful to behold, that world system was called God-Seen. 19. Son of noble family, the ground of that world system God-Seen was made entirely of uragasāra sandalwood. 20. A single measure of sandalwood dust from a thousand world systems would not be worth a single measure of uragasāra sandalwood. 21. The fragrance of incense that arose from that world pervaded countless, immeasurable world systems in the ten directions. 22. From that great earth, which was made of uragasāra sandalwood, there arose lotus flowers called “great light-web” that were as large as the world systems. 23. The light of those lotuses always illuminated that world system. 24. Those humans enjoyed mansions made of sandalwood powder, which were adorned with balconies, architraves, upper chambers, and porticos. 25. In that world system there were no cities, towns, or villages. 26. All those humans moved through the sky. 27. Having attained the superknowledges, they enter into the kūṭāgāras in the middle of space and travel through space. 28. In that world there are no wombs. 29. All those humans are born miraculously. 30. There is no mention of the word ‘woman.’🔽There are no lower existences. 31. There are no lower realms. 32. There is no suffering. 33. In that world there is no coarse food. 34. All those humans are nourished by the joy of the meditative absorptions and superknowledges. 35. They have entered the Great Vehicle through great aspiration. 36. There is no mention of any other vehicle there. 37. All the people in that world-system were wearing golden crowns, 38. adorned with armlets and earrings, and had the complexion and form of gods.🔽They were all free from afflictions. 39. That itself was their going forth. Paragraphs: $ 0 5 6 10 17 19 24 29 37 #
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Please segment these sentences into coherent paragraphs: 0. The treatise says: 1. All dharmas... up to ... the characteristics of the objective realm. 2. Below this, it reveals the appearance of the assembly and manifests the true. 3. Within this, there are three parts. 4. The first is the correct assembly of doubts and attachments. 5. Next, it concludes the Dharma and returns to the true. 6. Later, it concludes that the true has no speech. 7. This is the first. 8. It is said that there are doubts. 9. As stated before. 10. All dharmas are only one mind. 11. If the nature of this mind is unborn and unceasing, 12. then there are no characteristics of the distinctions of dharmas. 13. Why are there distinctions among dharmas? 14. Therefore, this is explained: 15. The distinctions of dharmas arise only from the deluded mind of false imagination. 16. If one is apart from the deluded mind, 17. then there are no characteristics of the distinctions of false objects. 18. Treatise: 19. Therefore, all... are called true suchness. Commentary: 20. This concludes the Dharma and returns to the true. 21. This has ten sentences. 22. In total, it is divided into three parts. 23. The first two sentences bring up the Dharma that is to be assembled. 24. The words therefore mean: 25. It is because of the false objects and false mind mentioned before. 26. All dharmas are originally empty. 27. Next, there are six sentences explaining the meaning of emptiness. 28. The first three sentences show that the nature is free from delusion, therefore its essence is true. 29. The last three sentences show that it is free from different characteristics, therefore its essence is thusness. 30. The characteristic of being free from verbal expression means 31. not existing like a sound. 32. The characteristic of being free from names means 33. having no nature that can be explained. 34. The characteristic of being free from mental activity means 35. having nothing to grasp. 36. It is said that realizing the Way and cutting off the traces of the mind are all true. 37. Ultimate equality means 38. having nothing that can be distinguished.🔽Having no change means 39. having nothing that can be transformed.🔽Being indestructible means Paragraphs: $ 0 8 18 24 30 37 #
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Please segment these sentences into coherent paragraphs: 0. “The beginning of the world” is the world’s proclamation. “The beginning of the world” is the world’s proclamation. 1. “The beginning of 2. and he spoke in praise of the Blessed One. Hence the words “Sunakkhatta, it seems” and so on.🔽He is without support because he has no support in the form of a position of his own. 3. Hence he is without voice, without sound. 4. For the purpose of showing the danger: for the purpose of showing the danger that is evident here and now. Hence it is said: “You will be the first to be blamed” . But the dangers in the life to come are of many kinds. Showing these, Sunakkhatta🔽will 5. With many reasons: with many kinds of reasons for praising the Blessed One, such as “He is accomplished, fully enlightened, … “ . 6. So that I will not be blamed: with the thought “So that I will not be blamed.” Because of his own foolishness,🔽he spoke in dispraise of those worthy of praise. 7. Having thus shown the danger in the state of being a slanderer, the Blessed One again explained the reason for his speaking in dispraise with the words “Thus, Sunakkhatta” . To show this, the words “Therefore, Sunakkhatta” and so on are stated. 8. for then Sunakkhatta will have no opportunity to speak at all.”🔽He went away, standing at a respectful distance, 9. for then he would not have had even a little opportunity to speak. He went away: he got up and went away from where he was sitting. He went away from the Dispensation, he was defeated. Therefore it is said, “he fell away.” Just so: he did not go away 10. The Story of the Warrior Koraka 11. With two phrases: the two phrases are “with two phrases” and “with two phrases.” The two phrases are “with two phrases” and “with two phrases.” The two phrases are “with two phrases” and “with two phrases.” The two phrases are “with two phrases” and 12. “He has a dog’s way of eating” is said of one who has taken on a dog’s way of eating. “And other” : he also has the other actions of dogs, such as the way of walking, eating, and so on, as described in the story of the four-legged dog. The dog’s way 13. “Dog-like” is said of him because there is this in him. “Dog-like” is said of him because there is this in him. “Dog-like” is said of him because there is this in him. “Dog-like” is said of him because there is this in him. “Dog-like” is said of him 14. The state of being beautiful. The particle vatā is in the sense of aspiration, as in such passages as “Aho vatāhaṃ lābhī assaṃ” . 15. “A monk should be like this. Oh, that I might become like this!” Thus his aspiration was. 16. Hence it is said, “So it seems” , etc. 17. The particle api in the sense of “even” is like such passages as “api siñce palaṇḍaka” . 18. “Even the Enlightened One and the Enlightened One’s disciples are not Arahants, not those whose cankers are destroyed” . Thus his view arose. As it is said in the Mahasihanada Sutta :🔽“There is no superhuman state, no distinction in knowledge and vis 19. Seventh day 20. The word divase is in the sense of time. With indigestion: with a disease of the stomach. 21. Because of the stiffness of his limbs, he was like an old leaf. Bīraṇatthambaka: a bīraṇa tree. 22. ‘He had a measure of it’ means he had a measure of food. The meaning is: he had a measure of food. Therefore it is said: ‘a suitable amount.’ ‘He counted each grain of rice’ means he counted each grain of rice. 23. . By the method of counting one and two. He was unable to do otherwise than the Blessed One’s word. Although he was in that state, 24. on the seventh day, seeing the food brought by the attendant, he was unable to say ‘dhī’ and have it prepared. 25. His heart being drawn by craving for food, he ate as much as he could to fill his stomach and died in the way stated by the Blessed One. Therefore it is said: ‘Then he’ … ‘If he thought’ means if this naked ascetic, after saying ‘dhī’ 26. and thinking ‘I will not eat today,’ thought in that way, even though he thought like that, 27. by the intervention of the deities he would have to eat that food on that day … Why? Because the Enlightened Ones are not to be contradicted, their word does not turn out otherwise. 28. The place where they had been was the courtyard.🔽As they dragged it away, the place where it had been became a courtyard open to the north. 29. “They went to the charnel ground”: 30. even though they went, thinking, “We shall pass beyond the thorn-bush,” they returned again and again to the charnel ground, 31. and finally they went to the charnel ground again.🔽“This”: this corpse of mine.🔽Some say that he made the ghost speak by determining the corpse. 32. But he could have made any ghost speak by bringing it from the ghost realm, such as the ghost of a warrior of Kuru.🔽What difference would it have made? 33. But since it is said that “the domain of the Buddhas is inconceivable,” it should be regarded as follows: the corpse got up and spoke by the Buddha’s power as soon as it was struck by Sunakkhatta. 34. But the meaning of the first is settled in the commentaries. For it is said there: “From the place of rebirth” . 35. “Result” : fruit; the meaning is, that which is born as the meaning of the fruit. 36. “Should be brought together” : should be brought together correctly; the meaning is, having brought them together by way of their individual characteristics, they should be shown.🔽The order of the miracles should be understood according to the order 37. But some say here that there are six miracles: the revealing of another’s mind, 38. the revealing of the measure of life, the revealing of disease, the revealing of the destiny, the revealing of the casting off of the body,🔽and the revealing of the conversation with Sunakkhatta.🔽If that is said with reference to the revealing of the 39. But if it is the revealing of the mind of death of the naked ascetic, then it is “on the seventh day he will die” . Paragraphs: $ 0 10 19 28 37 # of mustard seeds, and then enter nirvana out of compassion for sentient beings; 36. May the true Dharma abide in the world for a thousand years after my nirvana, and the semblance Dharma abide for another five hundred years. 37. Chapter 17: The Vow to Transform the Relics After my nirvana, if there are sentient beings who make offerings to the relics with various precious substances, up to those who utter 'Homage to the Buddha' once, make a single prostration, circumambulate 38. After my parinirvāṇa, if there are sentient beings who can uphold one precept in my Dharma and practice it as taught, up to praising and reciting a single four-line verse and explaining it to others, if there are those who hear it and are able to giv 39. may the lamp of the Dharma be extinguished forever, and after the Dharma banner has fallen, may my relics remain above the golden wheel that enters the earth for as long as it takes for the Sahā world to lack precious treasures, and may they transfor Paragraphs: $ 0 3 4 10 17 18 21 28 33 37 39 #
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Please segment these sentences into coherent paragraphs: 0. On the moon, the ten syllables surround, in the center the one previously explained, 1. Together with green light rays, the heads facing upward, one should visualize. 2. The one in the center and the one in the tenth place come forth together with light rays, 3. Having gone from the heart, one should transform into the outer goddess, having pacified the suffering of beings, and having become concordant, one should gather back in through that very door. 4. This meditative stabilization of emanating and gathering conquers the battle with the afflictions. 5. By doing this samādhi many times, the mind of the mantrin is purified. 6. Having abandoned all other objects of meditation, one should focus on the emanation of the moon. 7. First, Vairocana, then the sixteenth vowel, 8. well-supported below by the second vowel [ra], and after that 9. marked above with ai on the son of the sun [ma], it abides. 10. Then, the sixteenth vowel itself, bound by u, 11. with the last [ma] supported by the half [ya], and after that, as before, 12. again the sixteenth [ma], bound by u, endowed with the son of fire [a], 13. and again the third of the Ūṣman [ra], endowed with the second [a] at the end, 14. that very [ra] adorned with the second vowel [ā], after that, of the Ūṣman 15. the fourth [la], adorned with the second tone [ā], this kind of mantra 16. Not too clearly, not indistinct, not too loud, not too low, not with another thought, not distracted, 17. more than one hundred and eight times, or likewise, holding the jewel, one should recite. 18. When his mind is weary from reciting, 19. he should draw in the beings with a mass of light rays arising from the seed syllable, 20. and should offer the bali to the spirits with this mantra. 21. The mudra is: with the two hands in añjali, the two index fingers embrace the middle fingers, 22. and the two thumbs form the heart. 23. This supreme mantra is used for most purposes, such as recitation, bali offerings, and dissolution. 24. Oṃ akaro mukhaṃ sarvadharmāṇām adyanutpannatvata oṃ āḥ hūṃ phaṭ svāhā. 25. Having offered the torma and recited the hundred-syllable mantra three times, 26. one should request forbearance, dedicate the virtue, request the desired spiritual powers, 27. and, after the three seed syllables, with muḥ, one should invoke the departure of the deities. 28. Then, having made excellent offerings to the wisdom beings in front, 29. one should recite the hundred-syllable mantra while holding one's own seal,🔽and request forbearance: Forbear, I pray, for the faults of my deluded mind, for the faults of my distraction from the supreme meditative state,🔽for the faults of my inferior 30. and for the faults of my inferior diligence and impure mind. 31. Quickly show me your loving face. 32. It is fitting that you quickly show me the highest love. 33. Goddess of compassion, quickly confer empowerment upon me, and it is fitting that you show me the true path by teaching the sacred instructions. 34. After that, with the utmost respect, recite the supreme offering and praise. 35. Then, with the addition of muḥ to the place of svāhā in your mantra, [the deity] departs. 36. Endowed with the pride of the goddess, remain as you like. 37. In this way, the mantra practitioner, perfectly equipoised, 38. should visualize this every day with effort. 39. Then, in six months, or a year, or three years, Paragraphs: $ 0 7 16 18 25 29 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Making that the starting point, he should set about the work of intensification and eventually reach Arahantship. 1. As long as he is on the way to Arahantship, he develops the factor of complete awakening called happiness; when he reaches Arahantship, it is called developed. 2. Seven things lead to the arising of the factor of complete awakening called tranquillity: 3. He is one who associates with those who are placid and avoids those who are violent. 4. And he is one who inclines to that . 5. For even one who eats fine, soft, and desirable food gets tranquillity if he resorts to what is suitable in climate and conduct. 6. But the one who is capable of enduring all climates and all kinds of conduct is a person of great capacity. That is not what is meant here. 7. It arises in one who has both what is suitable and what is unsuitable and who avoids what is unsuitable in climate and conduct and resorts to what is suitable.🔽The middle course in diet is called the avoidance of the extremes of over-eating and starv 8. It arises in one who avoids these two extremes. One who goes about doing harm with clods of earth, sticks, and so on, to others, is called one who is violent. 9. and also in one who avoids a person of such a kind and in one who associates with a person of the opposite kind, 10. and also in one who has a mind that is inclined, bent, and inclined towards the production of serenity in standing, sitting, etc., 11. the serenity enlightenment factor arises. Therefore a clansman who is a beginner should arouse the serenity enlightenment factor by these seven ways. 12. After that, making that the forerunner, he should set about the development by making sure that he does not lack in devotion. Eventually he reaches Arahantship. 13. As long as he is on the way to Arahantship the serenity enlightenment factor is called “being developed” ; when he has reached Arahantship it is said to be “developed” . 14. Eleven things lead to the arising of the concentration enlightenment factor: purification of the physical supports, 15. balancing of the faculties, skill in the sign, exertion on an occasion when exertion is needed, non-exertion on an occasion when exertion is not needed, 16. The “restraining of cognizance” is the arousing of the tranquillizing of cognizance. The “encouraging of cognizance” is the arousing of the enlightening of cognizance. The “looking on at cognizance” is the arousing of the looking on at cognizance. Th 17. The “cultivating of persons who are fully intent on what is helpful” is the cultivating of persons who are fully intent on the development of concentration. The “reviewing of jhāna and of deliverance” is the reviewing of the jhāna and of the delivera 18. Herein, the “purification of the means” should be understood as the purification of the four means, namely, purification of the means by the will, by energy, by attention, and by development. 19. The “skill in the sign” is skill in the learning sign. The “rousing of cognizance” is the arousing of cognizance.🔽The “restraining of cognizance” is the restraining of cognizance. 20. The “rousing of cognizance” is the arousing of cognizance. The “restraining of cognizance” is the restraining of cognizance. 21. and the restraining of it. “Encouraging at the right time”: when his mind is dispirited because of weakness in the application of energy to insight, 22. or because of the non-attainment of the bliss of peace, then he encourages himself by reflecting on the eight reasons for encouraging oneself. 23. The eight reasons for encouraging oneself are: the four, namely, birth, aging, sickness, and death, the suffering of the states of deprivation, 24. the suffering of the past due to the beginningless round of rebirths, the suffering of the future due to the endless round of rebirths, and the suffering of the present due to the search for food. 25. He also generates confidence by recollecting the special qualities of the Three Jewels. This is called “encouraging at the right time.”🔽“Equanimity at the right time”: when his mind, by engaging in right practice, is neither dispirited nor inflated, 26. and is not dispirited because of the non-attainment of the bliss of peace, then he does not need to encourage it. 27. He does not interfere, like a charioteer over well-trained horses. This is called equanimity about opportunity. 28. Shunning of persons of uncollectedness: keeping away from persons who have not reached access or absorption and whose minds are distracted.🔽Cultivation of persons of collectedness: associating with, attending on, and honouring those whose minds are c 29. For this concentration arises in one who practices in this way. 30. So the clansman who is a beginner generates the concentration factor of complete awakening by these eleven ways. 31. And he makes that the subject of further attention, he makes it the subject of observation, he makes it the subject of cultivation, he makes it the subject of full understanding.🔽He generates the concentration factor of complete awakening in the sens 32. He generates the concentration factor of complete awakening in the sense of making it arise in manifestation.🔽He generates the concentration factor of complete awakening in the sense of making it arise in appearance.🔽He generates the concentration fa 33. equanimity about formations,🔽avoiding persons who are full of attachment to formations, 34. associating with persons who are full of detachment from formations,🔽and giving attention to the sign of non-greed. 35. Herein, equanimity about beings is aroused in two ways: by reviewing the fact that “You have come to be through a particular kamma and you will go through that same kamma,” and by reviewing the fact that “There is no being at all; who is there to be 36. Equanimity about formations is aroused in two ways: by reviewing the fact that “This robe-material will eventually become worn and will have to be thrown away,” and by reviewing the fact that “It is only the mere natural process of formations to beco 37. If he had an owner, he would not give it away to be destroyed in this way.” He should reflect thus on the fact that it has no owner, 38. and he should reflect thus on the fact that it is a mere temporary substitute: “This is not a possession, it is only a temporary substitute.” 39. And as with the robe, so too with the bowl and the other requisites.🔽In the section on “avoiding those who are addicted to talking about kings, etc.,” a person who is addicted to talking about kings, etc., is one who is addicted to talking about king Paragraphs: $ 0 2 14 18 25 28 30 33 35 38 #
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Please segment these sentences into coherent paragraphs: 0. It is the opposite of laziness. 1. Therefore, entering into Abhidharma says: 2. Vigor is being brave and courageous regarding good and bad dharmas, 3. and the matter of producing and extinguishing them. 4. It is by nature. 5. It is for those who are sinking in the mud of birth and death, 6. the meaning of being able to encourage the mind to quickly emerge. 7. If one relies on correct principle, 8. in the midst of good dharmas, one further explains delight and disgust. 9. The meaning of that treatise is as follows. 10. The verse says two and so on, which also includes joy and disgust. 11. Disgust means disgust and rejection, like taking suffering and its origin as objects. 12. Joy means delight and esteem, like taking cessation and the path as objects. 13. These two arise alternately. 14. They definitely cannot arise together in one mind. 15. Although they are only wholesome and not universal in wholesome minds, 16. Therefore, they are not specifically indicated among the great wholesome factors. 17. Moreover, the Abhidharma-samuccaya says: Joy means delight and esteem. 18. In the category of returning and extinguishing, 19. Having seen its merits, it causes the mind to delight and admire. 20. Because the mind has this in accordance with the cultivation of goodness, it joyfully delights in nirvana. 21. That which is associated with this is called the mental activity of joy. 22. Disgust means disgust and loathing. 23. In the category of flowing and transforming, 24. Having seen its faults, it causes the mind to be disgusted and detached. 25. Because the mind has this in accordance with the separation from defilements, it detests birth and death. 26. That which is associated with this is called the mental activity of disgust. 27. Moreover, the Abhidharma-mahāvibhāṣā-śāstra says: 28. The judges say: There is a separate dharma called disgust. 29. It is not wisdom. 30. Non-greed is a mental factor that is associated with the mind. 31. This is said to be included in the remaining such categories. 32. The various mental factors are associated with the mind. 33. However, the aggregate of views says that the knowledge of suffering and origination is called that which can cause disgust. 34. Because those forbearances and knowledge are associated with disgust, they are called that which can cause disgust. 35. It is not the nature of disgust itself. The final conclusion of the Abhidharma-mahāvibhāṣā-śāstra separately explains that there is a substance of disgust. 36. It is the same as the above text. 37. This disgust is only good. 38. It is common to both with outflows and without outflows. The Abhidharma-mahāvibhāṣā-śāstra, fascicle 143, also separately establishes joy and disgust. 39. According to the above treatises, joy and disgust definitely exist. However, this treatise does not specifically explain them. Paragraphs: $ 0 7 11 17 27 37 #
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Please segment these sentences into coherent paragraphs: 0. These eighteen elements are explained as being devoid of intrinsic existence. 1. The second atom has the limbs, and so on. 2. Even the particles that they assert to be the same thing as the elements do not exist without them. 3. The qualities of form, taste, smell, and so on are mostly theirs, along with their results. 4. The nature of karma is the nature of karma, such as karma. 5. The general and general are the same as the general and the special, and the ground and so on are mostly dependent and dependent. 6. They also assert that they are composite. 7. Therefore, since there is no connection, the compound also has no nature. 8. It is the elimination of space, time, direction, self, and subtle. 9. This has already been explained. 10. The analysis of the aggregates of form shows that even the aggregates of consciousness that are similar to the aggregates of form do not have a nature. 11. Now I will show that my own group and others have said that they are neither two nor two. 12. The two systems are the two kinds of grasping and grasping. 13. Consciousness is said to be free from the perception of objects, like crystal. 14. The analysis of these is by nature a consciousness. 15. The reverse is the result of the reverse. 16. What is the nature of non-violence? 17. The nature of this is knowledge. 18. The aspect of consciousness that is not a twofold aspect is the aspect of the twofold aspect. 19. Consciousness is not in contact with the appearances of objects. 20. The mere self is the only thing that is to be known. 21. It is not possible for the self to be the experience of a different meaning from the self. 22. This is because the nature of this self-knowing awareness is the nature of intrinsic clarity. 23. The chariot and so forth are not ignorant. 24. It is because it is not dependent on other factors that make it known, like blue, in order to know its own nature. 25. This is called self-knowing awareness. 26. The first is the nature of the inseparable. 27. The nature of the three is not tenable. 28. The mind is the mind itself. 29. It is not a thing that is done or something that is done. 30. It is not tenable to posit a self-knowing consciousness in that way, as is stated in the way of a consciousness that has a form: The object that is capable of establishing its own form is the cause itself, and the consciousness that is established as 31. The nature of consciousness is that it is produced from the nature of the partlessness, that it is produced, that it is produced, that it is produced. 32. Because there are three types of discrimination: the discrimination of the object of cognition, the discrimination of the knower, and the discrimination of the knower. 33. In the case of the previous generation, since it does not exist, it is not capable. 34. At the time of the power, the nature of the belief that the creator is the creator is not to be believed as the creator is also established. 35. It is a contradiction to do this to oneself. 36. Therefore, the self-illuminating nature, which is not dependent on other factors that illuminate it, is called the self-knowledge of consciousness. 37. Therefore, this is the wisdom. 38. Since it is inherent, it is self-knowing. 39. The other aspects of the nature of things. Paragraphs: $ 0 4 10 16 20 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. If the Dharma is unobtainable, then it is close to the Buddha's path. 1. The Buddha and the sutra Dharma, all of this is non-existent, 2. If one practices in this way, then one can approach the Buddha's path. 3. Because of practicing in this way, worldly people have no companions, 4. Their minds are unattached, they are then close to the Buddha's path. 5. The Buddha again told Subhūti: 6. If there are bodhisattva-mahāsattvas who hear this profound sūtra, recite and uphold it, and do not become terrified, well-clothed in the mind of great vows like vajra, quickly approaching the bodhi tree, sitting in the place of practice, approaching 7. If there are those who hear this limitless elegant sūtra and, with this profound scroll, expound it for others and have faith and joy, they have also seen innumerable buddhas in the past. 8. Also, those who do not slight or laugh at it, the Buddha has already seen and observed their past causes, early believing in this sūtra, the Tathāgata has long seen them. 9. If one does not joyfully study this sūtra, but hears it and ridicules it, then one is an outsider, a heretic, a demon, an attendant, or a negligent person. 10. One who has faith in this Dharma is a disciple of the Buddha. The Buddha is the teacher who personally shaves their beard and hair and makes them renunciant monks; 11. Those who do not have faith are outsiders, with heretical practices, the ninety-six kinds of rebellious Dharma. 12. The Buddha then spoke a verse, saying: 13. Seeing the Buddha sitting under a tree, practicing in the true Dharma realm, 14. Those who do not have faith in the Buddha's path, this wisdom cannot be attained. 15. That which is unobstructed Dharma, ultimately cannot be attained, 16. Understanding the Dharma has no location, this is called liberation. 17. The mind enters into the holy wisdom, the king of all dharmas, 18. The dharmas and the wisdom of the path, are not proclaimed by the Buddha. 19. The conditioned and the unconditioned, the ignorant give rise to hopeful thoughts, 20. The bodhisattvas have no thoughts, the buddhas have great wisdom and clarity. 21. Universally observing this world, the world is all unobtainable, 22. That which is used to understand the world, this also has no location. 23. The buddhas, sages, and sentient beings, in this there are no thoughts of hope, 24. Those who have no thoughts, excellent compassion, unsurpassed. 25. If the realm of sentient beings, the dharma realm is also thus, 26. This is called the bodhisattva who is unattached. 27. Seeing compassion, that compassion has no form or appearance, 28. That compassion being formless, it is not understood by the ignorant. 29. The five things are in empty space, they have no location, 30. All worldly things are like this, this is the unsurpassed compassion. 31. That which is the unsurpassed true dharma, is called the buddha-dharma, 32. This world of no grasping, is the naturally arising dharma; 33. The illumination of the guardians of the world, its color is non-existent, 34. By means of this formless dharma, it is called the invisible crown; 35. Space has no boundaries, it is universally level and unobtainable, 36. This is the true Dharma of the Buddha, it is called unobservable. 37. Its wisdom is unobtainable, this is the unsurpassed great way, 38. Wisdom is unobtainable, it has no solidity. 39. This shore and the other shore, what is seen if not seen, Paragraphs: $ 0 5 12 19 25 31 39 #
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Please segment these sentences into coherent paragraphs: 0. Please just abide in peace. The Tathāgata is the master of the Dharma. The bhikṣus' disputes and matters will be known by themselves. 1. At that time, the World-Honored One spoke to the Kauśāmbī bhikṣus for a second and third time, saying:🔽Stop! 2. Stop! 3. Do not quarrel, revile, slander, or seek out each other's faults. Live in harmony and study together under the same teacher like water and milk. Benefit the Buddha's teachings and abide in peace and happiness. 4. Those bhikṣus said: 5. World-Honored One! 6. Please just abide in peace. The Tathāgata is the master of the Dharma. The bhikṣus' disputes and matters will be known by themselves. 7. At that time, the World-Honored One spoke this verse to the Kauśāmbī bhikṣus: 8. Evil rumors spread, not seeking the supreme Dharma; 9. When the Saṅgha is destroyed, it is also not for other reasons. 10. Cutting bones, harming life, stealing cattle, horses, and wealth; 11. Countries fighting and in chaos, there is also reconciliation. 12. You should not have various insults; 13. If there are such people, their enmity will never be resolved. 14. Various evil insults, never retaliating in return; 15. Those who can endure in silence, their enmity will naturally be resolved. 16. Using enmity to resolve enmity, enmity will never be resolved; 17. Without enmity, enmity will naturally cease, that method is heroic and joyful. 18. Not instructing others to do it, and not doing it oneself; 19. Those who can practice like this, like rain extinguishing the dust. 20. The impermanent is said to be firm, the firm does not see the firm; 21. They do not understand what is firm and solid, and fall into wrong mindfulness. 22. Those who know what is firm and solid as firm and solid, and what is not firm and solid as not firm and solid, 23. They understand the Dharma of what is firm and solid, and enter into right mindfulness. 24. Just as a person holding an arrow, holding it loosely will injure their own hand; 25. If a śramaṇa is not good, it increases the hells. 26. If one can hold the arrow well, holding it tightly will not injure the hand; 27. If a śramaṇa is good and self-controlled, they will attain rebirth in the good realms. 28. Although one may have the kāṣāya robe, harboring the fetters within; 29. If one cannot eliminate enmity and harm, that kāṣāya is not appropriate.🔽If the fetters have already been eliminated, upholding the precepts and adorning oneself; 30. Subduing enmity and hostility, that kāṣāya is appropriate. 31. Seeking companions everywhere, there is no one who matches oneself; 32. It is better to be alone and firm in one's mind, not associating with the foolish. 33. If you seek companions everywhere, but do not find anyone like yourself; 34. It is better to practice goodness alone, not associating with foolish and evil companions. 35. Walk alone and do no evil, like a wild elephant on a mountain peak; 36. If you can find a good companion, walk and dwell with them courageously. 37. Wander among the masses, and your mind will always be joyful; 38. If you cannot find a good companion, walk alone and always be courageous, 39. Abandon the towns and villages, and be free like a wild elephant. Paragraphs: $ 0 4 7 20 24 28 31 35 #
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Please segment these sentences into coherent paragraphs: 0. when eaten with honey, destroy leprosy. 1. Here is the meaning: 2. When the decoction of the six medicines beginning with dhumatsi is taken with haritaki, honey, and ghee, it removes all types of leprosy. 3. Khadira, nimba, sleshmatika, patola, 4. and kurchi, when boiled, 5. are the five-ingredient khadira decoction. 6. Like Vishnu destroying the asuras, 7. it instantly destroys leprosy. 8. Here is the meaning: 9. The decoction of the five medicines beginning with khadira and ending with kurchi is called the five-ingredient khadira decoction. 10. It instantly destroys and removes all types of leprosy. 11. For example, it is like the great god Vishnu destroying the demigods. 12. Kyerpa, the bark of masengdeng, boiled, cures leprosy. 13. By drinking the decoction of kyerpa and so forth, leprosy is also cured. 14. Kyerpa, the three fruits, 15. pata, the root of purtse shel,🔽and boiled zho and tsoe 16. cure leprosy arising from blood and bile, 17. based on the holy Dharma, like in samsara. 18. This very medicine, boiled with butter, 19. cures leprosy arising from wind, 20. and is supreme in curing it. 21. By drinking the decoction of the medicine kyerpa and so forth, leprosy arising from blood and bile is cured. 22. For example, by properly relying on and cultivating the sublime Dharma, the bonds of cyclic existence are severed. 23. Moreover, if one administers medicine boiled with these very medicinal herbs such as ginger, it will cure leprosy arising from wind. 24. Boil each of these medicinal herbs separately: khadira, ginger, citraka, and sleshmantaka. 25. Thus, if one administers the decoction boiled with each of the medicinal herbs such as khadira separately, or if one administers those medicinal herbs boiled in butter, it will also benefit leprosy. 26. Boil together ginger, citraka, danda, black mustard, and crystal. 27. Administer with cow's urine or warm water. 28. Administer for one month. It conquers leprosy, hemorrhoids, ascites, tumors, edema, indigestion, and parasites. 29. A medicated Ghrita cooked with the paste of Patolam, etc. 30. and with the urine of a cow or with warm water, if taken for a month, destroys all forms of cutaneous affections. 31. The three fruits of Rasanjana, Danti,🔽Murva, Patolam, Citraka,🔽Avaraka, Marica, Vijaka, 32. the seven leaves, the three hot spices,🔽Rasanjana, Katuka, 33. Nimva, and the five roots, 34. the two powders mixed with cow's urine, 35. taken for a month, with wholesome food, 36. destroy all forms of leprosy. 37. Here, 38. from Rasanjana, etc. up to the five great and the five small roots, 39. the two powders are made, mixed with cow's urine, and taken for a month, with wholesome and suitable food, and all forms of leprosy are cured. Paragraphs: $ 1 8 12 21 24 26 29 31 37 #
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Please segment these sentences into coherent paragraphs: 0. One who perfects the virtue of the fourfold purity in the first and last stages of life, who is ashamed, scrupulous, and desirous of training, and who is like the first in the middle stage of life, 1. this is called the crookedness like the crescent moon, because of the crookedness in the middle of the practice. 2. One who perfects the virtue of the fourfold purity in the first and middle stages of life, who is ashamed, scrupulous, and desirous of training, and who is like the first in the last stage of life, 3. this is called the crookedness like the tip of a ploughshare, because of the crookedness at the end. 4. One who, abandoning all this crookedness, is upright, ashamed, scrupulous, and desirous of training in the three stages of life, 5. his uprightness is called straightforwardness, because of the establishment of uprightness everywhere. 6. Here some read “lajjava” . But the meaning here is this: “What is shame? 7. He who is ashamed of what is shameful is ashamed of the occurrence of bad unwholesome states. This is called🔽conscientiousness.🔽The state of being ashamed is called shame . This is the explanation here:🔽He is ashamed , thus he is ashamed ; he has sha 8. The state of having a conscience is called conscience . The derivation is this. It shames , thus it is a conscience ; the state of that is conscience . The meaning is: it is conscience . It has shame , thus it is a conscientious ; the state of that i 9. In the third triad, endurance-patience is called endurance . For endurance is what is meant by patience . For that is called “endurance” because it endures , that is, because it bears up , by not retaliating against others’ offences and harsh speech 10. “Herein, what is amiability? The non-transgression of body is amiability, the non-transgression of speech is amiability, the non-transgression of body and speech is amiability. All restraint of virtue is amiability” . 11. In the fourth, amiability is called gentleness of speech. Its state is amiability, gentleness of speech. Hence it is said: 12. “The state of being one who delights by means of gentleness of speech” . For it is the person who delights by means of gentleness of speech 13. whose state is called gentleness of speech. That is why it is said in the Abhidhamma: 14. “Herein, what is amiability? Having abandoned speech that is rough, rude, harsh, offensive to others, hurtful to others, contemptuous of others, he abstains from rough speech. 15. Having abandoned speech that is false, deceptive, changeable, unreliable, he abstains from false speech. 16. He speaks in season, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline.🔽He speaks in season, what is factual, what is beneficial, on the Dhamma and the Discipline. 17. Herein, the quality of being gentle, the quality of being soft, the quality of being not harsh, is what is called gentleness .🔽Herein, the ‘ egg ’ is a lump of seed in a tree with a fault or a hollow, or else they say it is the eggs of snakes, lizard 18. but in the case of the ‘ egg ’ of the ‘ rotten tree ’ it is the particles of dust or the knots that have come to growth like the eggs of a rotten tree. 19. But here speech is called an ‘ egg ’ because of its resemblance to a hen-sparrow’s egg in the sense of being an object of aversion.🔽The ‘ hen-sparrow ’ should be regarded as entering by piercing the ear like a lotus stalk. 20. It is ‘ born of hate ’ because it is generated by hate.🔽It is ‘ surrounded by hate ’ because it is surrounded by hate as a retinue. 21. It is ‘ tender ’ because it is as delicate and soft as a young girl brought up in a palace. 22. The ‘ gentle speech ’ and so on are shown by the words ‘ the quality of being gentle ’ and so on. 23. But in the commentary on the Saṅgīti Sutta it is said: “Non-violence: compassion and the prior stage of compassion” . And in the Abhidhamma it is said: 24. “Herein, what is non-violence? The compassion, the state of compassion, the act of compassion, the mind-deliverance of compassion, 25. this is called non-violence” . Herein, any kind of compassion is called “compassion” . But the mind-deliverance of compassion 26. is only that which has reached absorption. 27. The word “purification” is derived from the word suci , and the ya of the first syllable is changed to ya and the i of the second syllable is changed to u, thus making the word sucibhāva . And here “purification” is said in the sense of virtue. 28. But in the commentary on the Saṅgīti Sutta in the Dīgha Nikāya it is said: “Purification: the state of purification by means of loving-kindness and the prior stage of loving-kindness” . 29. And in the Abhidhamma it is said: “Herein, what is purification? The loving-kindness, the state of loving-kindness, the act of loving-kindness, the mind-deliverance of loving-kindness, 30. “The state of being full of loving-kindness, the deliverance of mind by loving-kindness, is called what should be developed” . 31. Herein, any kind of loving-kindness is what is called “loving-kindness” in the description, but the deliverance of mind by loving-kindness is only that which has reached absorption. 32. The sixth, seventh and eighth are in the way already stated. 33. In the ninth, although firmness in the associated states is also a meaning of “power,” it is said that “unshakability by doubt about the truth” is a special meaning. 34. In the tenth, it is said that “calm” is the quality of being composed, and “concentration” is the quality of being undisturbed, because of the words, “Calm is the steadying of cognizance” . 35. And it is said that “insight” is the knowledge that scrutinizes formations, because of the words, “Insight is the seeing of things as they are” . 36. In the eleventh, “failure in virtue” is the transgression of virtue that has been undertaken. “Failure in view” is failure in the right view of the three characteristics. 37. “Wrong view” is the corruption of right view, which occurs thus: “There is nothing given,” etc. 38. In the twelfth, “perfection of virtue” is the completeness of virtue in all respects, the state of being endowed with it without deficiency. 39. The word “perfection” here has the sense of fulfilling. Hence it is said: “The state of being endowed with fulfilled virtue.” “Perfection of view” is the knowledge that occurs by the fulfilment of right view, such as the view of the efficacy of kamma Paragraphs: $ 0 4 6 10 14 23 27 32 36 #
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Please segment these sentences into coherent paragraphs: 0. In this way, good men calculate their wealth, spending equally what they earn, not letting their spending exceed their earnings or their earnings exceed their spending. If a good man has no money or wealth but still spends lavishly, living like this, 1. There may be a good man with abundant wealth but unable to use it, and people will say he is a foolish man, like a starving dead dog. 2. Therefore, good men should be able to calculate their money and wealth, spending equally what they earn. This is called being fully endowed with right livelihood. 3. Thus, brahmin! 4. If one accomplishes these four dharmas, one will be at ease in this life and experience happiness in this life. 5. The brahmin said to the Buddha: 6. World-Honored One! 7. How many dharmas can enable laypeople to be at ease in their next life and experience happiness in their next life? 8. The Buddha told the brahmin: 9. There are four things for laypeople that can bring peace and happiness in future lives. 10. What are the four? 11. They are: being endowed with faith, being endowed with precepts, being endowed with giving, and being endowed with wisdom. 12. What is meant by being endowed with faith? 13. It means that a good man has a mind of faith and respect towards the Tathāgata, establishes the foundation of faith, and is not destroyed by the same methods of devas, māras, Brahmā, or other people in the world. This is called a good man being endow 14. What is meant by being endowed with precepts? 15. It means that a good man does not kill, does not steal, does not engage in sexual misconduct, does not speak falsely, and does not drink alcohol. This is called being endowed with precepts. 16. What is meant by being endowed with giving? 17. It means that a good man, free from the defiled mind of stinginess, living at home, practices liberated giving, always gives with his own hands, delights in practicing renunciation, and practices giving equally. This is called a good man being endowe 18. What is meant by being endowed with wisdom? 19. Namely, a good man truly knows the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the path. This is called a good man who is endowed with wisdom. 20. If a good man practices these four dharmas at home, he will be able to attain peace and happiness in the next world. 21. At that time, the World-Honored One spoke a verse, saying: 22. Skillfully establishing various activities, accumulating and being able to protect, 23. Good friends and good men, living righteously to sustain oneself. 24. Pure faith and complete precepts, giving generously and being free from the defilements of stinginess, 25. Purifying the swift path, attaining peace and happiness in the next world. 26. If one abides in the home, accomplishing these eight dharmas, 27. Carefully contemplating the teachings of the Honored One, equally enlightened and realized. 28. Attaining peace and security in the present world, joyfully abiding in happiness in the present world, 29. Joyfully abiding in happiness in the next world. 30. After the Buddha finished speaking this sutra, Ujaka heard what the Buddha said, joyfully assented, made obeisance, and left. 31. Thus have I heard: 32. Once, the Buddha was traveling among the people of Kosala and arrived at Anathapindika's Park in the Jeta Grove, near the city of Savatthi. 33. At that time, there was a conceited Brahmin living in the city of Savatthi. His parents' families were both pure, without blemish or stain. He could trace his ancestry back seven generations, all of whom were pure; 34. he was a teacher of Brahmins, proficient in debate, and well-versed in the scriptures and commentaries. He knew the meanings of ten thousand words and understood the relative merits of different teachings. He could explain the scriptures clearly and 35. He was conceited about his lineage, appearance, intelligence, and wealth, and did not respect his parents, elders, or teachers. 36. I have heard that the śramaṇa Gautama is traveling among the people of the state of Kośala and has arrived at the Jeta Grove in Anāthapiṇḍada's Park near Śrāvastī. 37. Having heard this, he thought: 38. I shall go to the śramaṇa Gautama. If he says something, I shall discuss it with him; 39. if he says nothing, I shall return in silence. Paragraphs: $ 0 5 8 12 14 16 18 21 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Ten Gates of Discerning Delusion, Scroll 2 1. Compiled by Shi Fuli, a monk of the Great Ci'en Monastery 2. Chapter 6: Refuting the Slanderous Claim that the Buddha's Teachings are Harmful to the State 3. I have doubts about this. 4. If Devadatta became a Tathagata in the future, 5. he would be a Bodhisattva. 6. How could a Bodhisattva encourage people to kill their fathers? 7. If the karma was such that killing was necessary, 8. King Ajatashatru would have certainly killed his father himself. 9. Why would he need to wait for others to encourage him to kill? 10. If the karma was such that killing was not necessary, 11. the Bodhisattva would not have had any intention to kill. 12. He should not have encouraged others to kill. 13. How could the Sage's teachings go to such extremes? 14. The Discerner of Delusion says: 15. The mountain is not high by itself. 16. The reason it is high is because of the low marshes below it. 17. Summer is not hot by itself. 18. The reason it is hot is because of the cold winter. 19. Therefore, water and fire transform each other, giving rise to change. 20. Salt and plum sauce complement each other, and their effectiveness is evident. 21. To complement each other means to be different from each other. 22. When they work together, they are greatly the same. 23. Transformation means to change. 24. When in transformation, all follow. 25. Therefore, right and wrong complement each other, and loss and gain reinforce each other. 26. Different paths lead to the same destination. 27. How can this not be through this way? 28. In detail, the bodhisattvas of great power abide in the inconceivable. 29. They respond to things and play. 30. They follow the benefits and harms of others. 31. They act according to their emotions. 32. They forget their own gains and losses. 33. If others benefit, 34. even if they lose, they carry it out. 35. If others harm, 36. even if they gain, they go against it. 37. But the great wisdom is like foolishness, and the correct words seem contrary. 38. Those who see it slander it. 39. Those who hear it listen and polish it. Paragraphs: $ 0 3 14 28 33 #
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Please segment these sentences into coherent paragraphs: 0. The rest of the text can be seen. 1. The seventh is the Equal Mind and Universal Accordance with All Sentient Beings' Aspiration. 2. In the prose section, there are also two parts: 3. First, the stage practice, and second, the stage fruition. 4. In the first part, there are also three: introduction, explanation, and conclusion. 5. In the explanation, it is divided into three parts: 6. First, clarifying the characteristics of the practiced cultivation; second, from The bodhisattva-mahāsattva's defiled and pure bodhi mind, gathering and turning towards; third, from The bodhisattva-mahāsattva's practice of such turning towards is sup 7. In the first part, there are two: 8. First, clarifying the wholesome roots that are cultivated; second, from The bodhisattva-mahāsattva practices such, clarifying the virtues accomplished through cultivation. 9. Another explanation: 10. The former clarifies the essence of practice, and the latter clarifies the function of practice. 11. Among the previous thirty phrases, the first ten directly explain the essence of good, the next ten clarify the roots of goodness based on objects, and the last ten clarify the roots of goodness based on the practices of the ten perfections. 12. Guangtong says: 13. The first ten practices arise from within, the next ten arise from conditions, and the last ten are accomplished. 14. Among the first, the three grades of increasing good have two meanings: 15. First, the three grades are each different, and each increases to make them all vast and equal. 16. Second, in one good root, when beginning cultivation and perfuming consciousness first forms seeds, it is called increasing the lower grade. From seeds giving rise to the present, further increasing and growing is called increasing the middle grade. 17. Another explanation: 18. Giving rise to practices according to circumstances is called increasing the lower grade. Causing practices to enter principle and increase to become the middle grade is called increasing the middle grade. Relying on principle to give rise to practic 19. Immeasurable, etc. are all distinctions within the upper grade of good. 20. The four practices and virtues are not one, called immeasurable good. 21. Fifth, each is equal to the Dharma realm, called vast goodness. 22. Sixth, following different conditions, called various kinds of goodness. 23. Seventh, the essence is profound and unfathomable. 24. Eighth, wondrous functions are difficult to conceive. 25. Ninth, the number is inexhaustible. 26. Tenth, transcending all boundaries. 27. Below, in the section on objects, the first is the goodness born from seeking the Buddha realm, the second is from seeking the Dharma realm, the third is from learning the practice of the Saṅgha, and the fourth is from seeking good friends. Based on 28. Fifth, taking sentient beings as the object, one gives rise to the wholesome roots of compassion. The sixth is to make compassion and wisdom guide each other, called the skillful means object. The seventh is to equally enter the truth together, calle 29. The latter ten are about the wholesome roots produced from the realms of the ten perfections. The first six are understandable. The seventh is skillful means, knowing the mental vessels of sentient beings. The eighth is the great vows, accumulating a 30. Below, it clarifies the second accomplishment. Up to the point of opening up and understanding refers to the previous giving rise to the later. 31. Then able and below正明所成。 32. In this, there are two: 33. First, it clarifies the perfection of the essence and virtues. Later, universally able and below clarify the superior function of the work. 34. In the beginning, there are two: 35. First, it accomplishes the virtues of one's own benefit, of which there are two: 36. In one's own benefit, the first is forbearance, the second is the precepts such as being well-disciplined, and the third is wisdom such as being eternally free. 37. Being able to and so forth concludes the three practices as a dharma vessel. 38. Universally for and so forth is benefiting others. 39. Later, always for and so forth accomplishes the virtues of superior progress. First, due to the Buddha's protection, one gives rise to goodness and fulfills one's vows. Later, due to deeply delighting in the Buddha's mind, one attains equality with t Paragraphs: $ 0 2 7 12 15 19 27 32 35 39 #
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Please segment these sentences into coherent paragraphs: 0. New Commentary on the Flower Ornament Scripture, Scroll 8 1. Composed by Elder Li Tongxuan 2. I bow my head to the pure ocean of the ten directions, the true reward of the Dharma realm, Vairocana, 3. The bodhisattvas of the six stages of cause and effect, Mañjuśrī, Samantabhadra, and the great assembly, 4. The pure ocean of the Dharma gates they expound, the perfect virtue of the fruition, the vajra phrases. 5. I now explain this subtle canon, wishing to widely benefit all beings, 6. Enabling them to be unobstructed in the Dharma gates, all who see and hear will attain great benefit. 7. I only pray that the myriad sages will bestow their protection, all equally the pure ocean of Vairocana. 8. In expounding the teachings and propagating the sūtras, one must distinguish four meanings: 9. First, the general division of the meaning of the sūtra; second, clarifying the main purport of the sūtra; third, clarifying the essence of the teaching; fourth, clarifying the general enumeration of assemblies. 10. First, as for the general division of the meaning of the sūtra, it is roughly divided into ten sections and a thousand topics: 11. First, clarifying the initial perfect enlightenment; second, clarifying the encouragement to cultivate based on the fruition; third, clarifying the formation of faith through the fruition; fourth, clarifying the entry into true realization; fifth, cl 12. First, clarifying the initial perfect enlightenment is the Chapter on the Adornments of the Rulers of the World. 13. Second, the encouragement to cultivate based on the fruition is from the Chapter on the Manifestation of the Appearance onwards, up to the Chapter on Vairocana, a total of five chapters of the sutra, as well as the Chapter on the Adornments of the Ru 14. Third, the formation of faith through the fruition is from the Chapter on the Buddha's Names onwards, up to the Chapter on the Foremost of Worthies, six chapters of the sutra. 15. It also generally includes what comes before the Chapter on the Adornments of the Rulers of the World. 16. Then, using the ten wisdom buddhas as the fruit of one's own mind, with the wisdom buddha Akṣobhya at the head, it clarifies that the wisdom of one's own mind follows the nature of discrimination without moving. 17. Fourth, clarifying the entry into true realization, from the chapter on ascending to the peak of Mount Sumeru and below, there are six chapters of the sūtra, taking the ten abodes as the essence, because one is born in the family of the Buddha's wisd 18. Fifth, clarifying the practice of undertaking, from the chapter on ascending to the palace of the Heaven of Yāma and below, there are four chapters of the sūtra, taking the ten practices as the essence, because one practices the Buddha's practices. 19. Sixth, clarifying the mutual inclusion of wisdom and compassion, from the chapter on ascending to the palace of the Tuṣita Heaven and below, there are three chapters of the sūtra, taking the ten grounds of practice as the essence, because the essence 20. Seventh, clarifying the cultivation of virtues through accumulation, in the Heaven of Freely Partaking of Others' Emanations, the chapter on the ten grounds is, because it accumulates the cultivation of the previous three dharmas, causing them to be 21. The eighth, clarifying the unobstructed benefitting of sentient beings, is from the Chapter on the Ten Grounds and below, up to the Chapter on Universal Worthy's Practices and the other eleven chapters of the sutra. This is all because in the ten gro 22. From beginning to end, the nature of non-action does not move a single thought, using the nature of the perfect and bright great wisdom of the Dharma realm as the beginning of seeing the path of the ten abodes, because there is no time or thought, be 23. The ninth is the provisional stages of the sages, which are the thirty-seven bodhisattvas above, as well as the chapter on appearing in the world. They all expediently manifest their bodies from the realm of great wisdom in the ocean of nature, provi 24. The tenth is to enable ordinary beings to truly realize, by establishing the six stages such as the ten faiths within the nature of the Dharma realm, and practicing the expedient practices. 25. The ten grounds are inseparable from essence and function, and the expedient means are not destroyed. As the wisdom becomes higher, the practices become lower. Because the practices are fulfilled according to the capacities, it is called progressive 26. The stages are established according to one's ability and capacity, and the practices of each stage are understood to avoid confusion between cause and effect. It enables learners to clearly understand the general and specific, and to accomplish base 27. It is as the text below states, with the assembly of good sons, upāsakas, upāsikās, youths, and maidens each listed as five hundred, clearly explaining the ten abodes, ten practices, ten dedications, ten grounds, and eleventh ground of the five posit 28. Like the six thousand bhikṣus, it communicates that they are also irreversible, generally saying six thousand. 29. The ten thousand dragons clarify the myriad practices. 30. Such an assembly is all ordinary beings, all believing in this Dharma realm and the wisdom realm of the Buddha's fruition, thus ascending to the ten abodes and ten grounds, thus called causing ordinary beings to truly realize. 31. The above ten sections broadly outline the meaning of the sūtra, the extensive meaning within will be clarified as the text progresses. 32. Like the chapter on the Dharma realm, it generally applies to the forty chapters before and after, because it is the Dharma realm, clarifying that the dharmas of the three times are generally the Dharma realm. 33. This chapter on the Dharma realm is the fruition of all buddhas and all sentient beings. 34. Within this one part of the sūtra, there are five kinds of causes and effects that pervade everywhere. 35. First, the cause and effect of demonstrating perfect enlightenment pervades everywhere, which is the chapter on the Adornments of the Rulers of the World, along with the following five chapters of the sūtra. 36. Second, the cause and effect of the stage of faith and the practice of progress pervades everywhere, from the chapter on the Buddha's Names onward, in the six chapters of the sūtra, which are in the ten abodes, ten practices, ten dedications, and ten 37. Third, the essence of samādhi pervades everywhere, which is the chapters on the ten samādhis, ten spiritual powers, ten forbearances, and so forth. 38. Fourth, the ocean of practices pervades everywhere, which is the chapter on Samantabhadra's practices and the chapter on Leaving the World. 39. Fifth, the inconceivable great ocean of wisdom of the Dharma realm pervades everywhere, which is the chapter on the Dharma realm. Paragraphs: $ 0 2 8 10 12 16 22 27 31 34 #
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Please segment these sentences into coherent paragraphs: 0. Within all dharmas, seeking wholesome dharmas, unwholesome dharmas, and indeterminate dharmas cannot be attained. This is called the factor of enlightenment of the investigation of dharmas. 1. Not entering the three realms and destroying the characteristics of the realms, this is called the factor of enlightenment of vigor. 2. Not giving rise to attachment or delight in any conditioned phenomena, because they destroy the characteristics of joy and sorrow, this is called the factor of joy. 3. Eliminating the mind with regard to all phenomena, because the object cannot be attained, this is called the factor of elimination. 4. Knowing that all phenomena are always characterized by concentration, not confused or unstable, this is called the factor of concentration. 5. Not attached to or relying on any phenomena, and also not seeing this mind of equanimity, this is called the factor of equanimity. 6. The bodhisattva observes the seven factors of enlightenment as empty in this way. 7. Question: 8. Why are these seven factors of enlightenment explained in brief? 9. Answer: 10. Among the seven factors of enlightenment, mindfulness, wisdom, vigor, and concentration have already been explained in detail above. 11. The three factors will now be explained. 12. When the bodhisattva practices the factor of joy, he observes that this joy is not real. 13. Why is this? 14. This joy arises from causes and conditions, is a conditioned phenomenon, an existent phenomenon, an impermanent phenomenon, and a phenomenon to which one can become attached. 15. If one becomes attached, it is the characteristic of impermanence, and when it changes and decays, sorrow arises. Because ordinary people are deluded, their minds become attached. 16. If one knows that all dharmas are truly empty, at that time the mind regrets, thinking I have been deceived. 17. It is like a person who, in the dark, is tormented by hunger and thirst, and eats impure things. When the sun rises and he sees it, he realizes it is wrong. 18. If one contemplates in this way, joy arises in true wisdom. This is true joy. 19. Having attained this true joy, one first removes the coarseness of the body, then removes the coarseness of the mind, and then removes all characteristics of dharmas, attaining bliss that pervades the body and mind. This is called the factor of elimi 20. Having attained joy and elimination, one abandons all contemplation practices, namely, the contemplation of impermanence, the contemplation of suffering, the contemplation of emptiness and non-self, the contemplation of arising and ceasing, the conte 21. In this way, all kinds of frivolous arguments are completely abandoned. 22. Why is it so? 23. No characteristics, no conditions, no actions, no frivolous arguments; 24. Always tranquil and extinguished, this is the true characteristic of dharmas. 25. If one does not practice abandonment, then there will be various disputes. 26. If one takes existence as real, then one takes non-existence as false; 27. If one takes non-existence as real, then one takes existence as false; 28. If one takes neither existence nor non-existence as real, then one takes existence and non-existence as false. 29. If one has attachment to what is real and aversion to what is false, and gives rise to joy and sorrow, how can one abandon them? 30. If one attains such joy, equanimity, and abandonment, then the seven factors of awakening will be fully perfected. 31. As for the eightfold noble path, right view, right effort, right mindfulness, and right concentration have already been explained above; 32. Right thought will be explained now. 33. Bodhisattvas, in the emptiness of all dharmas without attainment, abide in this right view and contemplate the characteristics of right thought. 34. Knowing that all thoughts are false thoughts, even thoughts of nirvāṇa and thoughts of the Buddha are also like this. 35. Why is it so? 36. Cutting off all thoughts and discriminations is called right thought. 37. All thoughts and discriminations arise from unreality, falsehood, and inversion, and the characteristics of discriminating thoughts are all nonexistent. 38. The bodhisattva abides in such right thought, does not see it as right or wrong, transcends all thoughts and discriminations, and this is right thought. 39. All thoughts and discriminations are completely equal, and because of complete equality, the mind is not attached. Paragraphs: $ 0 6 7 9 12 19 22 31 33 39 #
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Please segment these sentences into coherent paragraphs: 0. “This” refers to the scriptures. 1. “One should make an effort” means 2. that when one engages in the meaning that one has perceived, one will be endowed with the meaning, 3. that is, one will be endowed with the result. 4. Thus, when a person is seeking, he is able to see, that is, he is able to understand the meaning that is to be known by means of perception and inference. 5. That which is not contradicted by perception and inference is nondeceptive. 6. That very person, by means of that perception, is able to engage in other objects that are not to be known by means of perception and inference. 7. Why is this? 8. Because worldly convention is generally like this. 9. “Thus” means that, having seen that the words of a person are undeceptive with regard to one object, one engages in the world in most cases. 10. If you accept that the words of a person whose faults are exhausted should be engaged, 11. then you would have to accept that one should engage in the world after examining the person, but that is not the case. 12. Why is that? 13. Because it is impossible to know that a person has the good qualities of seeing things as they are and so on. 14. You are arguing that one should not engage in the world, 15. but it is not the case that we do not accept that there are people who have the good qualities of seeing things as they are and so on. 16. We Mādhyamikas maintain that such a person does not exist. 17. They are also truth-tellers. 18. Why? 19. Because such persons who possess the qualities of seeing things as they are and so on teach without error, 20. because they teach things as they are. 21. Such a person cannot be known. 22. Why? 23. He says, “because of the unreliability of the valid cognitions.”🔽This person is not like that, that is, he does not possess such faults. 24. But he is not without faults, rather he is faultless. 25. The phrase even though others are without fault is a single word for the sign of a woman, difficult to understand.🔽 The phrase even though others are without fault is a single word for the sign of a woman, difficult to understand. 26. The phrase difficult to understand is a word for the sign of a man, difficult to understand. 27. Why is that? 28. Because the means of knowing the virtues and faults of others are difficult to obtain. 29. Because they are difficult to obtain, 30. he says men who are engaged in right and wrong conduct, etc. 31. Those who have the characteristics of right and wrong conduct of body and speech are engaged in right and wrong conduct. 32. Mental factors are mental factors. 33. They are virtues and faults.🔽They are the causes of the mental factors of compassion, freedom from attachment, realization, and so on, which are correctly engaged, and they are the causes of the mental factors of anger and so on, which are incorrectl 34. Some think that the intention to engage in virtue and the intention to refrain from nonvirtue are mental factors that are preceded by the mind. 35. But they are not the causes of physical and verbal karma that are correctly engaged or incorrectly engaged. 36. They are also the causes of the virtues and faults of others that are beyond the senses. 37. Since it is beyond the sense faculties such as the eyes, it is not an object to be discerned by direct perception. 38. Even if it were to be inferred, it would not be by the logical mark of essential nature. 39. Because the essential nature itself is what is to be proven. Paragraphs: $ 0 4 7 10 14 18 23 25 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The phrase does eliminate refers to the refutation of the entrance. 1. Because their conduct is weak. 2. What is the view of self that is the view that I will not exist? 3. It is not a matter of mere speculation. 4. This is because they are abandoned by the continuum and so forth. 5. They are not coemergent. 6. This is because it eliminates the causes. 7. The statement that nonreturner is not a source because it is similar to the mind of the afflicted is contradictory. 8. It is not a conventional idea. 9. It is not based on the mind of the afflicted. 10. It is another thing to be abandoned by meditating on the innate nature of the conceptual mind. 11. Then, from below, I will go to the temple. 12. Those who do not return will not be attracted to me at that time. This is because they have developed the strength of a friend and have lost most of their friends. 13. The hell beings are not happy about death. 14. The weakness of the sense organs is the wooden one. 15. The desire for the body is the basis for the body. 16. Because he is the head of the place, he is now called the one who has developed attachment to the body. 17. The two causes are just mentioned. 18. The term self-seeds refers to the intrinsically existent. 19. Furthermore, the seed that produces the power to attain the intermediate state of the self-produced state is the seed that generates the power to attain the state of the intermediate state. 20. The black silk is made of silk, and it is the most common garment. 21. What kind of eye is the object of application for those? 22. This is the place where the divine eye is completely pure. 23. The same is true of the person who is born with the same fate as the person who is born with the same fate. 24. The eye is clear, and the eyes are in the power of the hell beings. 25. Animals are born in the lower realms, in accordance with their births. 26. The basis of merit is the perception of higher beings, which is the result of karma. 27. The word uncertainty is because it is manifest. 28. And the term seven days means that the life span is exhausted. 29. This is because the power of the intermediate state is exhausted. 30. Therefore, at that time, when the karma is completely destroyed, a different family will be born. 31. If the action of the other is complete, then the action of the previous action is complete because the action of the other is manifested, and the action of the intermediate state is complete by the action of the action of the intermediate state. 32. Some say that the only conceited, arrogant, and hostile beings who live in the hell realm and die are those who have no signs of birth, and so they are born there. 33. Some say that it is because it is the purpose of the karma that is accomplished at that time. 34. Why not do it from the very beginning? 35. This is because, because the power of karma is attained, it causes the conditions of the force that are difficult to grasp. 36. The seven days of death is the seven days of death, and after that, the middle life is born in another realm. 37. The middle is the middle. 38. Here, it is not certain whether it is by actions or by other actions that the intermediate state is created. 39. This is not our conclusion, but it is the conclusion that we will experience in this life and that we will only complete the activities of the intermediate state. Paragraphs: $ 0 2 7 11 14 18 21 26 32 34 38 #
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Please segment these sentences into coherent paragraphs: 0. How should one strive? 1. It says, “For example, when a house is burning…” 2. “ Spreading” refers to the action of increasing. 3. “That” refers to grass, etc. 4. “Where the mind is attached” means where it is fully engaged. 5. “The fire is blazing” means it is burning. 6. “Merit” refers to one’s own body.🔽“To be burned” means to be consumed by it. 7. “To be cast away” means to be made into an object of action. 8. Moreover, in order to demonstrate that this is the highest gain, since even a small human suffering can remove the result of an action in hell, 9. he says, “A man who is to be executed . . . ” 10. Thinking, “I am not able to endure even a small suffering,” 11. he says, “This present suffering . . . ” and so on. 12. “This much” means this small amount. 13. “Why not stop anger?” means why not stop anger, which is the cause of hell? 14. In this way means in the absence of a result. 15. Even though means even though one is tormented by the cause of burning, cutting, etc. 16. This means the practice, etc. 17. That much means just the hells, etc. 18. Great purpose means Buddhahood. 19. Therefore, it is only right to delight in the suffering of practice, etc. 20. In order to show the washing away of the stain of envy in hearing the expression of the good qualities of others, he says: 21. Why, O mind, do you not also experience delight by praising the excellence of others? 22. This means the happiness and delight of this person. 23. The arising of happiness means the arising of the happiness of others. 24. The absence of sin is in this life. 25. Those who have good qualities are the Buddhas, etc. 26. One’s own happiness arises from praising reality. 27. The absence of desire for one’s own happiness is the absence of desire for pleasure, due to hostility toward the good qualities of others. 28. In that case, even by giving wages, etc., he would be pleased with just that. 29. Therefore, in this case, you would turn away from that. 30. From the absence of work, the seen is lost. 31. From the sin of not giving wages to the worker, the unseen is also lost. 32. Moreover, when your good qualities are proclaimed by others, at that time, do you desire the pleasure of proclaiming the good qualities of others, or not? 33. The good qualities of others are the good qualities of an enemy. 34. To counteract intolerance of others' abundant good qualities, 35. he says, If you are not able to give to sentient beings... 36. Since he has vowed to attain buddhahood, he has not vowed to give happiness to anyone else. So, if you are intolerant, there is no contradiction. 37. If you argue this, he says, If you are not able to give... 38. If you are intolerant and angry even about a small bad thing, how could enlightenment be possible for you? 39. To instruct him in another way, he says, If you are not able to give... Paragraphs: $ 0 8 20 32 34 #
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Please segment these sentences into coherent paragraphs: 0. Namely, using the cause to uphold the effect. 1. Using the general to uphold the specific. 2. Using the text to uphold the meaning. 3. Therefore it is called upholding. 4. In general, the first has eighteen chapters. 5. The seed nature chapter is first, thus it is called the first. 6. If following the Sanskrit text. 7. The initial syllable is at the bottom. 8. Now, following this country's custom, the initial syllable is at the top, so it says initial yoga up to first. 9. Question: 10. The myriad practices of the first three kinds of vidyādhara 11. are explained in three places. How are they different? 12. Are they explained in three cycles? 13. The record says: 14. Like the Yogācāra master Vararuci, 15. who explains the first vidyādhara's twelve abodes. 16. It only explains the methods of practice. 17. The second vidyādhara's thirteen abodes, which follow the Dharma, 18. also explain the Tathāgata's abode. 19. It explains the Dharma of the practitioner. 20. The second vidyādhara combines the thirteen abodes into the seven grounds. 21. What are the seven grounds? 22. Beginning from the lineage up to the ultimate. 23. At this time, it explains the completion of learning. 24. It reiterates cause and effect. 25. Although the meaning is explained in three cycles, 26. the intentions are different. 27. Within this section of text, it is generally divided into two parts: first, concluding the previous and introducing the next; second, correct explanation and analysis. 28. Taixu says: 29. According to the Western scriptures, 30. First, the person who reveres and copies the scriptures. 31. When about to copy the scriptures, 32. either first taking refuge in the Three Jewels, 33. or first taking refuge in Maheśvara, 34. however, the old translation of this treatise, 35. mistakenly places the verse of taking refuge by the author of the treatise. 36. Up to the conclusion of the previous section, the introduction of the next section, and the uddāna, 37. the error is very deep indeed. 38. If the treatise author first takes refuge in the Buddhas of the three times before composing the treatise, 39. it should be the words of taking refuge before the section on the five sense consciousnesses. Paragraphs: $ 0 4 9 13 27 28 #
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Please segment these sentences into coherent paragraphs: 0. No one could speak for me. 1. Even if they spoke, 2. they often followed errors and lost the truth. 3. So I took the Jiulong map and previous people's miscellaneous records, 4. investigated the original histories, 5. sometimes personally visited the places, 6. examined the inscriptions, 7. and consulted the elders. 8. I wrote the record of Mount Lu. 9. Those that have been submerged, lost, or cannot be known again are left in doubt. 10. Since the steles and records before the Tang dynasty have detailed information on the year, month, day, title, and place, they are also recorded here. 11. It is hoped that this may be of some help to the historians. 12. Record of Mount Lu, Scroll 2 Paragraphs: $ 0 3 8 10 12 #
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Please segment these sentences into coherent paragraphs: 0. What is the evidence? 1. Please present the conclusion. 2. Answer: 3. During the time of Emperor Cheng of the Former Han Dynasty. 4. The biography of Liu Xiang, the Grand Master for Court Audiences and Grand Master for Ceremonials, says: 5. Xiang extensively studied historical records and read various scriptures. 6. He often boasted, saying: 7. I have searched through various scriptures and often found Buddhist scriptures. 8. And in the Biographies of the Immortals, it is said: 9. I have searched through the library and traced back to the Grand Historian. 10. I have compiled the Chart of the Immortals. 11. From the Yellow Emperor down to the present, through six generations, 12. There are more than seven hundred people who have attained the Way of Immortality. 13. I have examined the truth and falsehood, 14. And have determined that there are one hundred and forty-six people. 15. It is also said: 16. Among these seventy-four people, 17. They have already been seen in Buddhist scriptures. 18. As for Liu Xiang's statement about the library, 19. It was the library of the world during the time of the First Emperor. 20. Some say: 21. The books stored in the residence of Confucius, 22. Based on this, 23. How can it not be that Buddhism had already been circulating in China before the Qin and Han dynasties? 24. As for the twelve sages recorded by Dao An, 25. They are also among the seventy-four. 26. In the Biographies of the Immortals, there are currently seventy-two people. 27. According to the Sutra on Mañjuśrī's Parinirvāṇa: 28. Four hundred and fifty years after the Buddha's nirvāṇa, 29. Mañjuśrī went to the Snow Mountains, 30. and after expounding the twelve divisions of the scriptures for five hundred sages, 31. he returned to his homeland and entered nirvāṇa. 32. The auspicious appearance of the constellation is from that time. 33. According to the Records of Geography and the Western Regions: 34. The Snow Mountains are the Pamirs. 35. Below them are thirty-six countries, 36. which have previously submitted to Han.🔽Because the Pamirs have much snow, 37. they are called the Snow Mountains. 38. Mañjuśrī's transformation of the sages 39. is at that place. Paragraphs: $ 0 2 3 8 18 27 33 #
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Please segment these sentences into coherent paragraphs: 0. What is a difficulty with the king? 1. If the king is angry and orders the capture of all Śramaṇas and Śramaṇīs, beating, killing, binding, driving out, confiscating their robes and making them wear white clothes, making them into elephant troops, horse troops, chariot troops, infantry tr 2. The bhikṣus in this place think: 3. 'In this dwelling place, the king is angry and orders the capture of all Śramaṇas and Śramaṇīs. 4. Killing, binding, driving out, confiscating the robes and making them wear lay clothes, making them into elephant soldiers, horse soldiers, chariot soldiers, infantry soldiers, archers, holding elephant hooks, holding reins, carrying palanquins in an 5. 'If it is the time for the Saṃgha, if the Saṃgha listens, the Saṃgha should recite the poṣadha once. 6. Announce like this. 7. ' Having done like this, they should recite the poṣadha. They should not create obstacles for the poṣadha. Those who stay like this should recite the poṣadha once. 8. What is meant by 'danger from thieves'? 9. If the thieves become angry and order the capture of the monks of the Śākya clan, killing, binding, driving them out, taking their blood and smearing it on the doors and windows, making banners and writing characters, making door bolts, door latches, 10. The monks think like this: 11. 'In this dwelling place, the thieves have become angry and ordered the capture of the monks of the Śākya clan, killing, binding, driving them out, taking their blood and smearing it on the doors and windows, making banners and writing characters, mak 12. If we perform the poṣadha ceremony three times, they may take our lives or break our precepts. 13. 'If the Saṅgha approves of the time, the Saṅgha should recite the Pratideśanā once. 14. Announce like this.' 15. Having done like this, they should recite the Pratideśanā. They should not create obstacles for the Pratideśanā. In this way, in this place, they should recite the Pratideśanā once. 16. What is the danger of fire? 17. The bhikṣus built a monastery in a forest. A great heavenly fire came, and the fire burned the trees, the walking path, the upper story of the monastery, the separate rooms, the walls, the dining hall, the gate, the restroom, and the fields of the la 18. The bhikṣus thought: 19. 'We built a monastery in this forest, and a great heavenly fire came and burned the trees, the walking path, and up to the laypeople's sugarcane fields, rice fields, wheat fields, sesame fields, grape fields, and the fields of their cattle, sheep, do 20. We three have said our self-praises, either taking life or breaking the precepts. 21. 'If it is the right time for the Sangha and the Sangha listens, the Sangha should say it once in self-praise. 22. Announce like this.' 23. Having done like this, they should praise themselves. Do not create obstacles for the self-praise. Those who live like this should praise themselves once. 24. What is the difficulty with water? 25. If the monks build a monastery in a river bend, the dragons living there grow in size and gain strength on Mount Snow, enter the great rivers and return to the great ocean, causing the river water to swell greatly, flooding the walking paths, the mon 26. The monks there think: 27. 'In this river bend monastery, the great dragons living on Mount Snow... even flood the people. 28. We three have been reciting the Poṣadha ceremony, either taking life or breaking the precepts. 29. 'If it is the right time for the Saṃgha and the Saṃgha accepts it, the Saṃgha should recite the Poṣadha ceremony once. 30. Announce like this.' 31. Having done like this, they should recite the Poṣadha ceremony. They should not obstruct the Poṣadha ceremony. Those who live like this should recite the Poṣadha ceremony once. 32. What is meant by 'dangerous beasts'? 33. If bhikṣus build a monastery in a place with dangerous beasts, the younger bhikṣus there do not know proper methods. They defecate and urinate, wash dirty clothes, and dry them in improper places, causing the dangerous beasts to become angry. 34. Dangerous beasts refer to lions, tigers, leopards, wolves, bears, and brown bears. 35. These dangerous beasts come to the monastery, individual rooms, walls, places to eat, meditation caves, doorways, places to defecate and urinate, bathhouses, multi-storied buildings, walking paths, and under trees. 36. The bhikṣus think: 37. 'This is a place of fierce beasts, and the young monks here do not know the proper etiquette. They defecate and urinate, wash dirty clothes, and dry them in inappropriate places. The fierce beasts become angry and enter the monastery, even up to the 38. We have to recite the Prativedaka Sutra three times, lest they take our lives or break our precepts.' 39. 'If it is the right time for the Sangha and the Sangha listens, the Sangha should recite the Prativedaka Sutra once. Paragraphs: $ 0 8 16 24 32 #
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Please segment these sentences into coherent paragraphs: 0. Then, having admitted the assembly of vajra disciples, 1. they should be empowered with vajra water, enchanted a hundred thousand times. 2. They will obtain the state of a vajra master. 3. This is also the mantra for conferring empowerment on a vajra master. 4. If they are empowered with this, Oṃ vajrodaka hūṃ, they should draw any maṇḍala, and they should be empowered by the self-empowerment. 5. It is not by another. 6. Other masters of the Tathāgata family, etc., 7. should be admitted into the maṇḍala of the vajra master and empowered. 8. The extensive ritual for the master's actions in the Vajradhātu maṇḍala and for the initiation of the disciples, etc. is given in that [Vajraśekhara Tantra] itself. Therefore, it is not stated here. 9. Nevertheless, I will explain a few special points. 10. The vajra master should accept a gift from the disciple. 11. The disciple also should offer a gift preceded by a respectful offering. 12. One who is devoted to Vajrasattva should offer the best gifts. 13. That which is offered with joy, 14. that is said to be the best. 15. If one who desires the best 16. offers a bad gift, 17. then, because of despising the master of all, 18. one always obtains suffering. 19. One who is devoted to all the tathāgatas such as Vairocana, etc. 20. Or a very well-adorned girl,🔽Or likewise a beloved wife, 21. Having offered, one should deceive with a price. 22. This is the supreme gift for the enlightenment of the Buddhas. 23. For Vajrapāṇi, having offered the best of all precious ornaments, one should deceive with a price. 24. For Avalokiteśvara, a pair of very white garments or an excellent garland of pearls. 25. For Ākāśagarbha, a white horse or elephant, or a chariot adorned with precious jewels and so forth. 26. For Vajraviśva, having accepted all gifts, one should confer empowerment with this ritual. 27. There, the crown is made of precious substances. 28. The rest are made of copper or imitation [materials]. 29. The vajra-mind has the jewel of all the Buddhas, the hanging silk, and the consecration-crown. 30. Vajrapani has the jewel-crown consecrated by the vajra. 31. Avalokitesvara has the jewel-crown of Amitabha. 32. Akashgarbha has the crown with the sprout of the vajra-jewel. 33. All the Tathagatas have the jewel-crown consecrated as the king of the three realms by the vajra-jewel. 34. Having previously recited the mantra of the crown one hundred thousand times, at the time of consecration one should recite the crown's own mantra one hundred times. 35. Then, having tied the hanging silk on the head, one should place one's vajra in the hand. 36. One should confer initiation just as it is. 37. This is the extensive rite of conferring initiation into all the maṇḍalas. 38. Then one should say, “The knowledge of the power that arises from you…” and so on. 39. Then one should give to him whatever he desires. Paragraphs: $ 0 6 10 19 27 34 #
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Please segment these sentences into coherent paragraphs: 0. Third, it is an encouragement to uphold by bringing up an analogy. 1. The text is divided into three parts: 2. First, a doctrinal explanation, next, bringing up an analogy, and finally, You all... below, bringing up the doctrine that is the same as the analogy. 3. The end of the middle scroll of the Renwang Jing Shu was written on the tenth day of the fourth month of the Genkyu era, the second year of the Zhu Ming era. 4. On the eleventh day of the same month, it was proofread and completed.🔽Transmitted by Hai 5. Transmitted by Jue Ting 6. The fellow monks of the five rooms of Tang Zhaoti Temple, Zong You Paragraphs: $ 1 3 5 #
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Please segment these sentences into coherent paragraphs: 0. 'We cannot cross.' 1. The good monkeys said to the other monkeys: 2. 'The branches and trunk of the Pippala tree are very long.' 3. They pulled on the tree branches and ferried across five hundred relatives. 4. The relatives of the bad monkeys, because they did not cross, were captured by the prince. 5. The one who was the good monkey at that time is none other than I myself. 6. The one who was the bad monkey at that time is Devadatta. 7. The relatives he led at that time, who were suffering then, are also like this now. 8. Those who relied on me at that time enjoyed long-lasting happiness, attained fame and offerings in the present, and will attain liberation as humans and gods in the future. 9. Those who relied on Devadatta at that time suffered long-lasting misfortune and pain, attained bad fame in this life, were not offered to by people, and will fall into the three evil destinies in the future.' 10. Therefore, bhikṣus, you should distance yourselves from bad friends and be close to good friends. 11. Good friends bring people peace and happiness for a long time. 12. For this reason, you should be close to good friends. 13. Bad friends should be distanced. Why is this? 14. Bad friends can burn and scorch, causing the accumulation of suffering in this world and the next. 15. The Buddha used the water of wisdom to extinguish the three fires (13) The Buddha used the water of wisdom to extinguish the three fires. There was a country named Nan Shan. The Buddha wanted to go to that country and stayed overnight in a village on 16. It happened that the village was holding a good fortune assembly, and the people were drunk and disorderly. They did not notice a fire that broke out and burned the village. 17. The people were frightened and did not know where to go. They said to each other: 18. We can only rely on the Buddha to escape the fire. 19. They then said to the Buddha: 20. World-Honored One! 21. Please save us. 22. The Buddha said: 23. All sentient beings have three fires: 24. The fires of greed, anger, and delusion. 25. I use the water of wisdom to extinguish these three fires. 26. If these words are true, this fire will be extinguished. 27. After saying this, the fire immediately went out. 28. The people were delighted and had faith in the Buddha. The Buddha spoke the Dharma for them, and they attained the path of stream-entry. 29. The bhikṣus had doubts and wondered: 30. The World-Honored One's appearance in the world is truly wondrous and extraordinary! 31. He has brought great benefits to this village. The village fire has gone out, and the defilements in their minds have also been extinguished. 32. The Buddha said: 33. Not only have I brought them benefits in the present, but I have also brought them great benefits in the past. 34. The bhikṣus asked: 35. We do not understand how the World-Honored One brought them benefits in the past. 36. The Buddha said:🔽Long ago, there was a great country called Bandhumatī. The king was called Bandhumant. He had a son named Prince Bandhumant. The prince was handsome and had the thirty-two marks of a great man. He was intelligent and wise, and his f 37. In the past, on one side of the Himalayas, there was a large bamboo forest where many birds and beasts lived. 38. There was a parrot named Joyful Head. 39. At that time, in the forest, the wind blew two bamboos together, rubbing against each other, and fire came out, burning the bamboo forest. The birds and beasts were terrified, having nowhere to go for refuge. Paragraphs: $ 1 16 23 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. If one's lifespan is exhausted, it will be filled to a hundred years. 1. After the end of this life, one will be reborn in the world of immeasurable blessings and wisdom, the pure land of immeasurable life. 2. The dhāraṇī is as follows: 3. Homage to the Blessed One, the Apramādīya, the Āyurjaha, the Subhūtiśīla, the Rājas, the Tathāgata, the Dhāraṇī, the Oṃ, the Sarvasattvārtha, the Prāptisādhana, the Dharmasādhana, the Gagana, the Svāhā, the Sattva, the Mahāyāna, the Prābhākara, the S 4. who spoke this sūtra of the essence of the teachings of Amitāyus with a single voice. 5. The dhāraṇī is as follows: 6. Namo Bhagavatī, Aparimitā, Āyur-jñāna, Su-vipaśyin, Krakucchanda, Kanakamuni, Kāśyapa, Śākyamuni, Tathāgata, Om, Sarva-saṃskāra, Pariśuddha, Dharma-dhātu, Garjana, Svāhā, Cīrṇika, Svāhā, Sarva-pāpa-pariśuddha, Mahā-nāyaka, Prale Prale Svāhā. At that 7. Homage to the Blessed One, the Apramādīya, the Āyurjaha, the Subhūtiśīla, the Rājas, the Tathāgata, the Dhāraṇī, the Oṃ, the Sarvasattvakārya, the Prāptisiddhi, the Dharmasiddhi, the Gagana, the Svāhā, the Dhāraṇī, the Svāhā, the Mahāyāna, the Prāpti 8. Homage to the Blessed One, the Apramādapratibāla, the Āyurvedanā, the Subhūtisiddha, the Rāśaya, the Tathāgatas, the Tadyathā Oṃ, the Sarvasattvakāra, the Pratibhāvana, the Dharmapāra, the Gagana, the Svāhā, the Dhāraṇī, the Sarvapāramitā, the Mahāna 9. At one time, they spoke this Dhāraṇī of the Sūtra of the Essential Teachings of Amitāyus with the same voice. 10. Homage to the Blessed One, Aparimitāyurjñāna, Supratiṣṭhita, Rāṣṭrapāla, Tathāgata, Oṃ, Sarva-saṃskāra, paripūrakāya, dharmadhātu-garbhe svāhā. At that time, there were also sixty-five koṭis of Buddhas. 11. Homage to the Blessed One, the Apramādīya, the Āyurjaha, the Subhūtiśīla, the Rāśisthāyī, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāg 12. Namo Bhagavatī, Aparimitā, Āyur-jñāna, Su-vipaśyin, Tathāgata, Tadyathā Oṃ, Sarva-saṃskāra-pariśuddha, Āyur-pūraṇa, Dharma-pāramitā, Gagana, Svaha, Āyuḥ-pāramitā, Svaha, Mahā-nāyaka, Āyur-pūraṇa Svaha. At that time, there were also fifty-five koṭis o 13. At one time, they spoke this sūtra of the essence of the immeasurable life with the same voice. 14. The dhāraṇī says: 15. Homage to the Blessed One, the Apramādīya, the Āyurjaṭī, the Subhūti Siddhārtha, the Rājagṛha, the Tathāgata, the Tadyathā Oṃ, the Sarvasattvārtha, the Prāptisiddhi, the Dharmasiddhi, the Gagana, the Svāhā, the Dhāraṇī, the Sarvapāramitāprāptisiddhi, 16. At one time, they spoke this sūtra of the essence of the teachings of Amitāyus with the same voice. 17. The dhāraṇī says: 18. Namo Bhagavatī, Aparimitā, Āyur-jñāna, Su-vipaśyin, Krakucchanda, Kanakamuni, Kāśyapa, Śākyamuni, Tathāgata, Tadyathā Oṃ, Sarva-saṃskāra, Parīkṣaṇa, Dharma-parīkṣaṇa, Gagaṇa, Svaha, Citta-parīkṣaṇa, Sarva-buddha-parīkṣaṇa, Mahā-naya, Parivāra Svaha. 19. At one time, they spoke this sūtra of the essential teachings of Amitāyus with the same voice. 20. The dhāraṇī is as follows: 21. Homage to the Blessed One, the Apramādīya, the Āyurjaha, the Subhūtiśīla, the Rājas, the Tathāgata, the Dhāraṇī, the Oṃ, the Sarvasattvakāma, the Prāptisiddhi, the Dharmasiddhi, the Gagana, the Svāhā, the Dhāraṇī, the Sarvapāramitāprāptisiddhi, the M 22. At one time, they spoke this sūtra of the essence of the teachings of Amitāyus with the same voice. 23. The dhāraṇī is as follows: 24. Namo Bhagavatī Aparimitāyur-jñāna Sūryaprabhā Sūryaprabhā Tathāgata Tadyathā Oṃ Sarva-saṃskāra-pariśuddha Dharmāpariśuddha Gagana-prakṛtipariśuddha Svabhāva-pariśuddha Tathāgatāyur-jñāna-vara-dāna Svaha At that time, there were also koṭis of nayutas 25. Homage to the Blessed One, the Apramādīya, the Āyurjaha, the Subhūtiśīta, the Rāśis, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, the Tathāgata, 26. Namo Bhagavatī, Aparimitā, Āyur-punar-āyuḥ-pālana, Suviśuddha, Lokacakṣu, Tathāgatāya, Tadyathā Oṃ, Sarva-saṃskāra-pariśuddha, Āyur-pālana, Dharma-pālana, Gagana, Svaha, Āyuḥ-pālana, Sarva-buddha-āyur-pālana, Mahā-nāyaka, Āyur-varā, Svaha, Good sons. 27. If there are those who themselves copy, 28. and teach others to copy this essential sūtra of Amitāyus, 29. if their life ends they will attain longevity and live a full life. 30. The dhāraṇī is as follows: 31. Namo Bhagavatī, Aparimitā, Āyur-jñāna, Su-vipaśyin, Lokajyeṣṭha, Tathāgata, Tadyathā Oṃ, Sarva-saṃskāra-pariśuddha, Āyur-pūraṇa, Dharma-pāramitā, Gagana-pūraṇa, Svaha, Āyuḥ-pāramitā, Sarva-buddha-āyur-pāramitā, Mahā-nāyaka, Āyur-pūraṇa Svaha If one w 32. Or teaches others to write it, 33. And upholds, recites, and memorizes it, 34. One will not fall into hell. 35. Wherever one is born, one will attain the wisdom of past lives. 36. The dhāraṇī is as follows: 37. Namo Bhagavatī, Aparimitā, Āyur-jñāna, Su-vipaśyin, Krakucchanda, Kanakamuni, Kāśyapa, Śākyamuni, Tathāgata, Tathāgata, Tadyathā Oṃ, Sarva-saṃskāra-pariśuddha, Āyur-pūraṇa, Dharma-pāramitā, Gagana, Svaha, Āyuḥ-pāla, Sarva-buddha-āyur-pūraṇa, Mahā-nāy 38. Or teaches others to write it, 39. It is the same as writing eighty-four thousand sūtras. Paragraphs: $ 0 2 9 13 16 19 22 27 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Immediately after that, at that very moment, if one relies on cold water and does ablutions, etc., 1. the external heat is collected inside the stomach. 2. By the power of that, if thirst arises, that is born from bile. 3. Also, from excessive alcohol, sharp digestive heat, 4. and eating oil, thirst born from bile arises. 5. In this verse, 6. Also, one should know that thirst arising from drinking a lot of alcohol and becoming intoxicated is also due to bile.🔽Also, one should know that thirst arising from eating oil and so on, due to the heat of fire being sharp and strong, is due to bile 7. Thirst arising from eating oily, sour, and salty foods 8. arises from phlegm.🔽One should know that thirst arising from eating oily foods and so on is due to phlegm. 9. Thirst due to the exhaustion of the pure essence 10. has the same characteristics as the exhaustion of the pure essence. 11. One should know that thirst due to the exhaustion of the pure essence has the same characteristics as the exhaustion of the pure essence. 12. When the pure essence is exhausted, it is rough and dry. 13. The word weak is mentioned, so this should be understood from just that.🔽Consumptive diseases, urinary diseases, fevers, and so on, 14. Long-term diseases, fevers, thirst, and so on, 15. Where unbearable thirst arises, 16. That is explained as arising from a combination. 17. The sages explain that consumptive diseases and so on, and any unbearable and difficult-to-end thirst that arises, have the characteristic of arising from a combination. 18. The commentary called Moonlight on the Meaning of the Words of the condensed essence of the eight branches, 19. composed by the master Candrakīrti, 20. is the commentary on the fifth chapter on the location of diseases. 21. Now, the location of alcoholism should be explained. 22. Here, 23. Since it is similar to the method, this is composed under the great indigestion.🔽Since it becomes a disease of alcohol, it is a disease of alcohol. 24. Or, since madness and so forth arise from alcohol, it is a disease of alcohol. 25. The meaning is that it is a disease that arises from the cause of madness. 26. Moreover, madness is that which transforms the mind and the body. 27. And that is because of being intoxicated by alcohol and so forth. 28. Therefore, alcohol is explained to be its cause. 29. It is explained that alcohol has ten qualities such as being sharp, hot, rough, strong, sour, 30. desiring sex, quick, 31. and it is explained to be clear and refreshing. 32. Vitality is the opposite of this. 33. It is explained that alcohol has ten qualities such as being sharp and so forth. 34. Alcohol is the opposite of the qualities of beer explained above. 35. It is coarse, sweet, stable, long lasting, heavy, soft, and viscous. 36. Even though poison is sharp, etc., 37. it harms the mind. 38. Since it kills through its power, 39. poison has a special potency. Paragraphs: $ 0 5 7 9 13 18 22 29 35 #
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Please segment these sentences into coherent paragraphs: 0. In order to demonstrate that the later smoke which is the basis of the effect is only the evidence of smoke and not the evidence of fire, he says, 1. “That entity which is thus . . .” 2. “Which is thus situated” means that even though the prior cause has ceased, it is situated later in time. 3. “Which has that as its cause” means that it is the appropriator of the prior cessation of the cause. 4. Well, then, how can it be said that the later arising smoke has fire as its cause? 5. He says, “Through a continuum . . .” 6. The first moment of smoke is produced by fire itself, and the other moments of smoke are produced by the prior moment of smoke. In this way, through a continuum. 7. In order to make that clear, he says, “Because it assists the continuum.” 8. The result is taught in order to generate the continuum in the beginning. 9. The subsequent causes are also results. Thus, the convention is made in this way. 10. If nonexistence is established by some sort of valid knowledge of a cause, then at that time, its result, 11. the negation of the cause, is not ascertained as existent. 12. This is the explanation of the verse:🔽If nonexistence is understood by some sort of reason, 13. then existence is understood by some sort of valid knowledge. 14. This is the explanation of the verse. 15. This is the explanation of the desire to prove. 16. The subject that is not taught is not to be viewed in this way, because 17. if the cause does not exist, the result also does not exist without a doubt. 18. The mere fact that it is impossible for a thing to occur without a cause is taught. 19. And that has just been explained. 20. As for the meaning of “object” and so on, the object is the pervader, the evidence is the property of the subject, and the probandum is the absence of the pervader. 21. The non-observation of the property of the subject is also the proof of the absence of the pervader. 22. The non-observation of the pervader is also the proof of the absence of the pervaded. 23. As for the meaning of “own nature” and so on, the explanation is as follows. “ Some” refers to the non-observation of the pervader. 24. If the non-observation of the pervader establishes the absence of the pervaded, then at that time it becomes valid cognition. 25. If the non-existence of that is understood from some reason, 26. then the non-existence of the effect or the pervader is established. 27. The meaning of “if” and so on is explained. 28. If the non-existence of this cause is established, then the non-existence of the effect or the pervader is established. 29. There is no other reason that makes one understand the pervader. 30. Because of non-apprehension of what has the characteristic of being apprehended. 31. Thus, the reason that makes one understand a negation is not mere non-apprehension. 32. Since the cause or the pervader is established as non-existent from the reason that makes one understand, the effect or the pervaded is negated in order. 33. If that non-existence is not established,🔽then the non-existence of the effect or the pervaded is not established. 34. Because if the cause and the pervader are not established, there is doubt about the reversal of the effect and the pervaded. 35. Moreover, it should be seen that this is a proof of non-existence, the object of which is the teaching as explained above. 36. If the non-existence of intrinsic nature is the probandum, isn't it said that non-apprehension of that is the valid cognition? 37. How is it that non-existence is established from non-apprehension of the nature of things such as pots? 38. In response, it is said: If it is seen... and so on. 39. The meaning of the summary is that non-apprehension of intrinsic nature is not a valid cognition with respect to an unrestricted object, Paragraphs: $ 0 4 10 15 20 24 28 36 #
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Please segment these sentences into coherent paragraphs: 0. I wonder if the vast clarity can still receive the dot? 1. The master did not answer. 2. So then, the unborn does not come. 3. The master also did not answer. 4. What about when it is purely clear and free from stains? 5. The master said, 6. It is still the constant flow of the true nature. 7. What is the constant flow of the true nature? 8. The master said, 9. Like a mirror always shining. 10. Is there anything higher than this? 11. The master said there is. 12. What is the matter above? 13. The master said, 14. Break the mirror and come to see me. 15. A monk asked, What is the meaning of the West coming? 16. The master said, 17. Planting an apple tree at the bottom of a well. 18. The monk said, I don't understand. 19. The master said, 20. This year's peaches and apricots are expensive. 21. One fruit is worth a thousand gold coins. 22. A monk asked, The maṇi pearl does not follow the various colors. 23. What color does it make? 24. The master said, 25. The white color. 26. The monk said, 27. So it does follow the various colors. 28. The master said, 29. The Zhao jade is originally flawless. 30. His appearance deceived the Qin ruler. 31. He asked, When the king goes out to battle, what is it like? 32. The master said, 33. Lu Cai buried Hu'er. 34. He asked, What is the matter? 35. The master said, 36. Sitting, I see the Heavenly Being in white clothes. 37. The monk said, 38. Where is the king now? 39. The master said, Paragraphs: $ 0 15 22 31 #
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Please segment these sentences into coherent paragraphs: 0. The monks who were sent to resolve the dispute told the fourfold assembly that they had not been able to resolve the dispute from the beginning, just as the monks and the assembly had stated in their letters. 1. They said, “You must resolve this in two or three months. If you cannot resolve it, then send another letter.” 2. They said, “This is the beginning. That is the end.” 3. “If the assembly of monks in the monastery cannot resolve it, then send another letter to the monks who came to resolve the dispute in the beginning. If you send another letter, then the monks who hold the sūtras, the monks who hold the vinaya, and t 4. If the monks who first brought the letter return and give it to the monks, they should not take the monk back to the saṃgha. They should take him to a temple where there are monks who are like the Sūtra, Vinaya, and Abhidharma. 5. There, they should tell the story from the beginning and give him to the most senior monk. He should be given to the most senior monk. 6. If he is not subdued in six months, he should be told, “You have been subdued for six months. If you are not subdued, you should be sent back.” 7. If he is not subdued in the remaining six months, he should be sent back. The messenger monks should tell the story from the beginning to the most senior monk and give him to the most senior monk. 8. The elder of the back region is not called one to be tamed until this time, but he is considered to be tamed by the measure of his disciples. 9. He also abandons what is to be taken as his own. When the elder Yaśas was taming two quarreling monks, the quarreling monks offered him a gift or a present. The elder did not accept it. 10. He did not accept even a tooth stick. 11. Not only did he not accept the present like the elder of the back region, he did not accept these things mentioned by name. 12. He did not sit on the same seat, walk on the same path, or speak or converse with them. 13. The elder did not do these things such as sitting in the same row or on the same seat as the monks who were to be tamed, walking on the same path, speaking or conversing with them, and so on. 14. If he approaches, say this:🔽“Elder, why do you not accept gifts or conversation?” 15. If a quarrelsome monk says, “What’s wrong? I don’t accept gifts or conversation,” the elder should say what follows: 16. “Venerable, you have not found what you seek. You have not found it, and you have found what is bad, not what is good. 17. If you go forth in the Dharma and Vinaya that I have so well explained, you will engage in quarrels and disputes, and you will become an enemy.” 18. “Venerable, do not quarrel! 19. Do not dispute! 20. Do not become an enemy. In a quarrel, neither side is victorious. 21. One side is victorious, the other is defeated. 22. In a race, neither side is victorious. One side is victorious, the other is defeated.” 23. The elder should make a decision in accordance with the majority opinion. 24. This is another way of settling a dispute.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the maj 25. The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a deci 26. The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a deci 27. The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion.🔽The elder should make a deci 28. The elder should make a decision in accordance with the majority opinion.🔽The elder should make a decision in accordance with the majority opinion 29. because it is the means of settling disputes and arguments. 30. When two monks are disputing, the Saṅgha should certainly settle the dispute and assign the punishment.🔽If the disputants and their supporters are very strong and attached to their views, and if the Saṅgha fears a schism, it should not settle the dis 31. If the two disputants and their supporters are very strong and do not let go of their views, and if the Saṅgha fears a schism if it does not quickly settle the dispute, then it should quickly settle the dispute and reconcile them. 32. It should not do so in order to make a reconciliation. 33. The judgement is the judgement of the case. 34. The verdict is the verdict of the case.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majori 35. The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The v 36. The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority. 37. The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The verdict of the majority is the verdict of the majority.🔽 The v 38. In order to count the number of monks, two kinds of voting tickets are prepared, one for the virtuous and one for the non-virtuous. If the virtuous tickets are the most numerous, the virtuous side is declared the winner. 39. If the non-virtuous tickets are the most numerous, they are declared the winner. Paragraphs: $ 0 4 8 14 18 23 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The four cakras of the body are turned. 1. The trunk of the root of existence is cut. 2. By abandoning the king of nāḍīs, 3. the life-tree of liberation is planted. 4. By milking the space of great bliss, 5. the connate [state] is revealed. 6. Vinīśa said: 7. By pressing down on the upper sun and moon, 8. the rope of karma is cut. 9. By whirling the razor above the head, 10. the servant is expelled into the realm of space. 11. The person who has completed the task 12. runs into the lap of his mother. 13. Hayaśrī said: 14. By lighting the lamp of knowledge, 15. the darkness of wrong thoughts is completely dispelled. 16. Having conquered all other schools, 17. one’s own characteristics cannot be shown. 18. Śūraghosa said: 19. By igniting the wisdom of bliss, 20. the innate coemergence is realized. 21. Both saṃsāra and nirvāṇa are liberated from the basis. 22. Secret mantra is superior by means of methods. 23. Livaṇa Bhadra said: 24. The mouth of a mute, the eyes of a turtle, 25. the bliss of a virgin, 26. or like pouring water into a full vase— 27. I have not seen it as something that can be shown. 28. Nāgabodhi said: 29. Nameless wisdom is great bliss. 30. Nonconceptual, beyond the extremes of expression, 31. Unchanging dharmakāya is most wondrous. 32. The one called “Table” said: 33. Look! Look at the center of space! 34. Not seeing is seeing that. 35. Stay! Stay in the depths of the ocean! 36. Unmoving is the transcendent state. 37. Take hold! Take hold of the air in the sky! 38. If there is no identification, it is empty. 39. The one called “Black Feet” said: Paragraphs: $ 0 6 13 18 23 28 32 39 #
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Please segment these sentences into coherent paragraphs: 0. He entered by the eastern gate. 1. There are four divisions. 2. OM VAJRA ANADATA SAMAIYA BESHAYA HUM 3. Then the vase is placed in its place. 4. And adorned with offerings. 5. The mandala of the gods is perfected. 6. I will offer them to you, filling them with wisdom. 7. With praise and song. 8. The assembly of the assembly will offer it. 9. Then the gods were gathered together. 10. The words are recited in the order in which they are recited. 11. In the east, there is a peaceful fire. 12. Then he went to the eastern seat of the king. 13. The ritual of the disciple is as follows. 14. The master should have authority. 15. The flower holder was given these instructions: 16. He was the son of Hūṃ, and his principal attendant was Vajradhara. 17. The one who tames the poisonous is the one who tames the poisonous. 18. This is to bring the disciples to maturity. 19. Grant me your empowerment. 20. When the stages are complete, Then you should introduce disciples. 21. The first is the method of the stages of the path. 22. The mantra that purifies the mind is this. 23. The name of the monk is kaya, kacitta, sarva, pa, pa, and so forth. 24. Then he was made a god and went to the three places. 25. OM VAJRA BANDHA TATRA HAKYAYA KAKSITA 26. By saying this, he purifies his negative actions. 27. Think of your own syllables. 28. The guru should remove obstacles and overcome evil. 29. The teacher should purify the negative actions of the disciple. 30. OM HAKYA SHUDHA SARVA DHARMA HAKYA SHUDHO AND AMPHA HAM 31. OM VAKASUDDA SARVA DARMA VAKASUDDA AND AMPHAHAM 32. OM CITTA SHUDDA SARVA DHARMA CITTA SHUDDO AND AMPHAHAM 33. They are pure, and they are like the gods. 34. He covered his face with a cloth. 35. Who are you, my son? Why are you so happy? 36. The nature of the Buddhas body is the form of the Buddha. 37. I take refuge in the Teacher and Protector. 38. The king is angry. 39. Homage to all the gods! Paragraphs: $ 0 9 13 20 24 33 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The response is “Nature is not dependent on another” and so on. 1. “In dependence on something” refers to the characteristics of the abandonment and non-abandonment of other distinctions. 2. Thus, having established the subject by not abandoning other distinctions, having also abandoned other distinctions in that subject, reality is established. 3. It is like the subject, but the opposite is understood, having discarded what the proponent of the argument desires. 4. In order to demonstrate that this has already been ascertained above, he says “The property,” and so on. 5. The other distinction is explained by “the two: the exclusion and the non-exclusion,” and so on. 6. But if you say that the property of both is the reason, 7. how could the property of an existent be the property of a non-existent? 8. In order to demonstrate that the property of both could be the reason, he says “not not based on the existent,” and so on. 9. If one accepts a phenomenon that has the nature of an entity by way of establishing it, and then expresses the non-existence of a phenomenon, or if one engages in a negation that is a negation that is not based on an entity that is the opposite of th 10. But that does not exist, as has already been explained. 11. Because it is a mere negation, 12. a mere negation of another, a mere conceptual phenomenon, is not contradictory even in the case of non-existence. 13. The mention of its negation clarifies the phenomenon that is apprehended by way of establishment. 14. The mention of “mere” clarifies that this method of negation is not based on an entity. 15. Why is it just a mere negation? 16. It is an affirming negative, not a non-affirming negative, because it is not a proof that has a negation as its main object. 17. Moreover, it is only non-dependent. 18. Therefore, only non-affirming negations are non-dependent. 19. The phrase “that does not depend on an entity” is stated. 20. That negation which is merely a negation is called that. 21. That which is dependent on an entity by the exclusion of other is the domain of non-affirming negations. 22. This does not depend on any entity. 23. That mere exclusion itself is like, for example, the statement “It is not form.” 24. It is not form. That is non-form. 25. When the characteristic of form is negated, 26. The existent is the basis, the consciousness, and the expression. 27. The non-existent is the negation, the non-existence. 28. If you say that the negation of the non-existent, etc., is the opponent’s position, 29. this negation of the existent is the opposite, and that is the action. Without the basis of the action, the action is not possible. 30. Therefore, the non-existent is not the object of negation. 31. If it is not the object of negation, how can it be the imagined reality of all things? 32. In the section on the existence of the words of the non-existent, is not the non-existent the object of negation by the expression? 33. It is true, but it is not the object of negation by the expression, because there is no application of negation to the non-existent. This is the explanation from the opponent’s point of view. 34. “In terms of the relation between action and agent” is the distinction. 35. If there is no expression of negation, then it is not the object of negation. Therefore, now, even if it is the object of affirmation without the expression of negation, it is fine.🔽If, however, it is not the object of affirmation, then it is not the 36. How is it that nonexistence is not the object of negation? 37. Why is that? 38. In “negation is the opposite of affirmation,” the opposite of affirmation is negation. 39. This is because there is nothing other than affirmation and negation. Paragraphs: $ 0 4 8 15 20 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Pratiṣṭhāvidhi-nāma 2. In Tibetan: 3. The Method of the Consecration Ritual, called “The Way” 4. Homage to all the buddhas and bodhisattvas. 5. The consecration will be explained by analyzing the etymology, the divisions, and the ritual procedure. 6. The etymology is as follows: Pratiṣṭhā-nādika means “to illuminate.” 7. It is called “consecration” because it is a supreme abiding. 8. Moreover, it is supreme because it is long-lasting, and it is supreme because it is special. 9. Among those, long-lasting is all supreme. 10. Special is all supreme abidings, 11. because it is made into the nature of the wisdom being. 12. The divisions are twofold: 13. the division by basis and the division by ritual procedure. 14. The consecration of the site has three parts: 15. consecration as the nature of body, consecration as the nature of speech, and consecration as the nature of mind. 16. Consecration as the nature of body is for stupas, temples, stone pillars, trees, wells, springs, ponds, gateways, and large trees. 17. Consecration as the nature of speech is for rosaries, worldly books, and supramundane books. 18. Consecration as the nature of the individual family is for images, which should be consecrated as the very body that they are. 19. The analysis of the ritual is extensive ritual and concise ritual. 20. Now, I will explain the ritual procedure by dividing it into steps. 21. Therein, the master who performs the consecration 22. should do it on an auspicious moon, date, day, and star.🔽Moreover,🔽the six months, four days, 23. fourteen stars, and seven dates 24. are for the Victor's consecration and so forth. 25. Thus it is said. 26. On those times, in a pleasing place, 27. adorned with canopies, curtains, banners, and so forth, strewn with flowers, 28. and made fragrant, 29. in that place, make a platform one cubit high, 30. four cubits wide,🔽square, even, and beautiful. 31. It should be smooth, with the four corners not sloping, made of stone, 32. bricks, or wood. 33. It should be whitewashed with lime. 34. On that platform, one should bathe the deity for whom the consecration is being performed, and make offerings, and so forth. 35. The procedure of the rite is as follows: First, on the platform, the image is placed facing east. 36. One dresses the image with a yellow cloth. 37. With the mantra Oṃ vajra-vasthā hūṃ. 38. Then, with mustard seed blessed by the mantra Hūṃ, 39. one circles it clockwise and counterclockwise three times. Paragraphs: $ 0 3 5 12 14 20 26 35 #
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Please segment these sentences into coherent paragraphs: 0. and having attained unsurpassed wisdom,🔽may I satisfy with the wisdom of the ten powers 1. the many beings who are thirsty for existence. 2. Mañjuśrī, in this way, King Abhirājanamati offered to the Blessed One, the Tathāgata Ratnasaṃbhava, for six hundred trillion years, food with a hundred flavors, 3. and having dressed him in Kāśi cloth, while standing in the sky, he praised him with these verses. 4. He generated immeasurable,🔽incalculable, 5. inconceivable, 6. immeasurable, 7. and inexpressible power of roots of virtue. By that power of roots of virtue, for inexpressibly many eons he was never born in the hells, 8. I was not born in the animal realm, nor in the world of Yama, nor in the class of demigods. 9. I was not born in any of the unfavorable states. 10. I was not born in a low caste. 11. I was not born in a poor family. 12. For inexpressibly many eons, I never had any illness caused by wind, 13. bile, or phlegm. 14. I never had any incomplete sense. 15. I never had yellow eyes, fearful eyes, squinting eyes, or a crooked face. 16. I never had a body not adorned with the thirty-two marks of a great person. 17. I never was without the eighty minor marks. 18. When I was born as a god among the gods, 19. or as a human among humans, 20. I never was not a powerful lord. 21. May I never be without perfect aspirations. 22. May I never be born in a buddha realm without a buddha. 23. May I never be arrogant because of my health, my appearance, my wealth, my retinue, or my riches. 24. May I never be arrogant because of being a woman or because of my clothes. 25. May I never be a miser.🔽May I never be arrogant because of my discipline. 26. May I never be without discipline. 27. May I never be arrogant because of my learning. 28. May I never be without much learning. 29. May I never have the idea of desire.🔽May I never be without a retinue of queens. 30. May I never be without celibacy. 31. As soon as he thought of his son, he found him.🔽He never had any thoughts of malice. 32. He never had any thoughts of violence. 33. In this way, the king generated this powerful samādhi and accomplished these and other qualities of a bodhisattva. 34. What do you think about this, Mañjuśrī? 35. If you think that the one who was King Kṣemadatta at that time, on that occasion, was someone else, 36. you should reconsider that. 37. Why is that? 38. The tathāgata, the arhat, the perfectly enlightened buddha Sarvārthasiddha 39. at that time, on that occasion, was King Kṣemadatta. Paragraphs: $ 0 2 4 7 18 21 25 29 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The prophet is not a messenger. 1. They did as they were told. 2. They are the only ones who are dedicated to the Dharma. 3. Light makes the sun and moon darken. 4. The sound of the winds of the ten directions. 5. They are concerned with all the teachings of the Buddha. 6. They are the true custodians of the treasury of the Dharma. 7. The three deities are the ones who are the most important. 8. He is skilled in transcending the limitless buddha realms. 9. It is the most subtle. 10. The mind is the mind that is the abiding. 11. Seeing and hearing is meaningful, so it is a matter of concern. 12. Always strive to bring sentient beings to maturity. 13. He will have attained the highest level of wisdom and skill in means. 14. Knowing that the highest and the lowest of all sentient beings, he teaches the Dharma accordingly. 15. He is skilled in the ritual of observing the conduct of all sentient beings. 16. He is skilled in the study and investigation of all sentient beings. 17. Great fearlessness is fearlessness. 18. He has brought the roots of virtue to countless hundreds of thousands of millions of buddhas, who have pacified old age, sickness, death, and afflictions. 19. He accumulated the accumulations of merit and wisdom, complete with good marks and examples. 20. They are not attached to any phenomenon that is empty, signless, or unattractive. 21. They are like beings and all things, like illusions, illusions, dreams, water, the moon, the eyes, the rocks, and the sky. 22. The word e is used to indicate that all sounds are definite. 23. They are skilled in knowledge. 24. They have attained the correct knowledge of the Dharma, its meaning, its definitive words, and its individual confidence. 25. The power of wisdom that transcends the world is manifest. 26. The ten powers of the ten powers are the ten powers of the ten powers. 27. They have gained the eye of the flesh, the eye of the gods, the eye of wisdom, the eye of the Dharma, and the eye of the buddhas. 28. He is skilled in the wisdom that engages all the paths, which is the accumulation of the branches of the path. 29. The ritual of entering the bodhisattvas retinue is knowledge. 30. The wheel of irreversible dharma. 31. The meditation of the seal of characteristics is attained. 32. He is skilled in the wisdom that enters the meditative absorption of the vajra mandala. 33. The samādhi that governs all phenomena is manifest. 34. The lamp of the Dharma is not held. 35. The mind stream of all sentient beings is the view. 36. He is skilled in analyzing the thoughts of all sentient beings. 37. The wisdom of the Buddha is the action that brings all sentient beings closer together. 38. He is adorned with all the precious qualities that are superior in all aspects. 39. The praise of this is to be praised throughout all the generations. Paragraphs: $ 0 7 12 17 20 25 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. This is the way it is. 1. The Buddha said, The outer objects are not to be taken. 2. The mind is just like you. 3. Why is it that it does not exist? 4. The mind is said to depend on it. 5. If there is no knowledge, how could there be? 6. The knowledge of dependent arising is achieved. 7. The appearance of consciousness is twofold. 8. The word isolation is also very confusing. 9. This is what the great master thought. 10. The Sugata, who is rich in compassion, 11. His name is Praiseworthy Nagarjuna. 12. The Praise of the Buddha says: 13. If you do not know, you will not know. 14. Without it, there is no knowledge. 15. Therefore, you say, Knowledge and knowledge do not exist. 16. This is the meaning of the words they are the same. 17. Because it is not validly apprehended. 18. It is impossible to establish existence. 19. It is not effortless. 20. You will see them. 21. This is the same as the outer appearance. 22. The nature of the one and many. 23. They are like images, and so on. 24. The mind is clear and without essence. 25. The Great Vehicles Explanation of the Great Vehicle. 26. The perfection of wisdom is known. 27. There is no self in actions. 28. I will definitely understand. 29. If you know that there is no duality, then there is truth. 30. The king said, Even the smallest thing is the smallest. 31. They will not refute it. 32. The scriptures say that wisdom is the wisdom of the mind. 33. The tip of the hair is the part of the body. 34. The only thing that is not a cessation is the elimination of the cessation. 35. It is only logical that they do not exist. 36. The mother of all buddhas is called Vajra. 37. It is also a protection from actions. 38. The continuum of the mind is unceasing. 39. Therefore, the mind is not pure. Paragraphs: $ 0 6 10 13 18 24 29 36 #s, and ignorance. 33. It is free from the extremes of suffering and permanence. 34. It is free from the collection of unskilled means. 35. They are free from all negative actions. 36. The lord of the nāgas. 37. If the omniscient mind is free from these twenty-two wrong paths and is abandoned, 38. They will attain omniscience. 39. The lord of the nāgas. Paragraphs: $ 0 8 12 36 #
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Please segment these sentences into coherent paragraphs: 0. It is a remedy in every way, in order to stop all extremes. 1. The Buddha said that one should abandon all concepts of generosity and so forth. 2. The Tathagata and so forth are the antidotes to the cause of merit. 3. Since the desire of the perception is the subtle nature, it is not a non-discriminatory aspect. 4. Why is it that the subtle attachment is opposite? 5. The reason for this is that the subtle nature of the object is the transcendent perfection. 6. The path of the Dharma is inherently pure. 7. Because it is isolated, it is profound. 8. This is the meaning of the text. 9. The nature of all phenomena is like space, and it is the profound nature of all phenomena. 10. But even the most subtle attachment is not close to it. 11. Therefore, the antidote to these is said to be the one that eliminates them. 12. All phenomena are of the same nature. 13. Knowledge is the removal of attachment. 14. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 15. Since there is no intrinsic nature, all phenomena, such as form, are of the same nature. 16. By saying that it is without intrinsic existence, one eliminates attachment by understanding that it is equal to the unborn. 17. What is this so-called "profound" isolation? 18. The characteristics of the body are explained. 19. The refutation of seeing and so forth. 20. This is difficult to understand. 21. This is the meaning of the text. 22. If something is something that is being observed in this way, it is something else. 23. Since all phenomena are the object of the consciousness, it is said to be joyful to understand its nature. 24. Therefore, it is called profound. 25. Why is it so difficult to understand? 26. The reason for this is explained. 27. For they do not know form and so forth. 28. This is inconceivable. 29. This is the meaning of the text. 30. Because the nature of form and so on up to the unmixed qualities of the Buddha cannot be understood anywhere, it is asserted to be beyond conceptual elaboration. 31. Therefore, it is difficult to understand. 32. This concludes the definitive conclusion of the two extremes. 33. Thus, the system of omniscience is explained. 34. The opposite of the opposite is the division of the opposite. 35. This is the explanation. 36. This is what is meant by knowing. 37. The way in which the perfection of wisdom of omniscience is explained is the same as the way in which the specifics of the tantras of the śrāvakas, bodhisattvas, and so forth are divided into the uncommon and the antidotes. 38. These are the characteristics of the two types of phenomena. 39. The meditation on the meaning of the meaning is to be done by knowing the characteristics. Paragraphs: $ 0 6 12 17 23 32 37 #
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Please segment these sentences into coherent paragraphs: 0. But it is difficult to see any connection between this and the statement, “Because the reason is stated with respect to the object of doubt.” 1. Therefore, the object of the reason is the thesis, 2. and the refutation is not the object. 3. Therefore, it is only this much that is the fault of the thesis. 4. If the refutation is not the thesis, because it is not the object of the valid cognition, then how can it be explained as the four parts? 5. We reply, it is a division of inference. 6. Having made a division, the refutation by direct perception and inference is explained as the four parts. 7. The phrase because it is divided into three types of inference means 8. that there is one type of inference for realists and two types of inferences based on effects and nature that are accepted by others. 9. Just as a real thing is refuted, so too is an assertion refuted. 10. The phrase in that case refers to perception and so on. 11. The phrase accepted by others refers to the treatises accepted by others, which are indicated by the word treatises. 12. The treatises accepted by others are inferences based on effects. 13. They are called inferences based on effects because they are reasons that are effects of the object. 14. The system of the world is a natural inference that is accepted by the world. 15. It is called a natural inference because it is a part that causes the understanding of the meaning. 16. The explanation of the commentary: The words of a trustworthy person are a reason having the nature of an effect. 17. Fame is a reason having the nature of a nature. 18. Fame is a conceptual thought that is based on the nature of an object. 19. When words are a reason having the nature of an effect, what is that effect? 20. It is the trustworthy person, either oneself or another. 21. What kind of person is trustworthy?🔽One who speaks in accordance with what is real, in accordance with what is true, in accordance with the way things are. 22. One who speaks in accordance with what is real is a trustworthy person. 23. One who is trustworthy is one who is accepted as such. 24. The meaning of the statement “one who speaks without error, whether about himself or others, is credible” is that he is trustworthy. 25. Because his words do not occur without the reality of the object that is not erroneous, therefore, the object is accepted as the result of the words. 26. The meaning that is indicated by the result of the words of a credible person🔽is contradicted by the assertion of a nature that is erroneous and contrary to itself. 27. Here, the position that is to be established is that of contradiction. 28. The meaning of “harm” is accepted as being the present. 29. The treatise is the words of a credible person. 30. Because the meaning is similar in being characterized by the result of the object. 31. The word together is used by the master to indicate that the two are combined in the act of harming. 32. If the two are the same in being the effect of the object, why did the master say that the two are different, and why did he say that the two are combined in the act of harming? 33. To answer this, he says the basis of the context, etc. 34. The meaning is as follows.🔽The master said that the two are different in order to show that the two are the same in being the effect of the object, and he said that the two are combined in the act of harming in order to show that the two are the sam 35. The two are the same in being the basis of the context, but they are different in being the effect of the object. 36. What is the similarity between the two? 37. To answer this, he says just as, etc.🔽 The word just is used to indicate that the two are the same in being the basis of the context.🔽The word as is used to indicate that the two are the same in being the effect of the object. 38. The word self is used to indicate that the two are the same in being the basis of the context. 39. If you accept that my words are not produced without the object to be expressed, then you would be speaking, Paragraphs: $ 0,4,7,10,13,16,21,26,32,37 #
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Please segment these sentences into coherent paragraphs: 0. The mantra of the expansion and contraction of one’s own family and of the single identity, that itself is the vajra of intuition. By means of that, one should meditate on the center of the wheel of the body of the Buddha that is generated. This is t 1. In the same way, one should understand the accomplishment of the vajra and so forth. 2. The three-pronged is that of Maheśvara. 3. The hook of intuition is that of Kāmarāja. 4. The term “and so forth” includes the noose and so forth. 5. The special vajra is the special clan, for the sake of accomplishing the three-tined vajra and so forth, which have the essence of the clan-lord of one's deity yoga, as before. 6. By the accomplishment of body, speech, and mind, 7. mind is the sign, 8. speech is the mantra, 9. and body is the Buddha-body arisen from that. 10. The vajra of the great vow-power is the vajra of the samadhi that has the meaning of that, which is the power of the great vow, the signs. 11. It is so called because it is the teacher of that. 12. The vajra hook is the hook of body and so forth. 13. The meaning of the mantra is the summoning of the Buddhas, etc. 14. The special means is the special vajra, or the ultimate of the best. 15. The vajra-holders of the three vajra-joinings 16. Vajrasattva. 17. Because of the possession of the mantra in the three places of body, speech, and mind, and because of the nature of the form of the person arisen from the mantra. 18. The person of the mantra is the three vajra-joinings. 19. This is the composition. 20. The hook is the iron hook marked with the vajra, whether struck or not struck, arisen from the syllable hūṃ, and having the essence of the syllable hūṃ, which should be imagined in the hand. 21. What is it like? 22. The body, etc. 23. From that very hūṃ, having ascertained that the vajra body, speech, and mind of the buddhas are merely the gnosis of body, speech, and mind, they are gathered into the syllable hūṃ. 24. Since they have the mind of mere gnosis, 25. they are the buddhas with the mind of gnosis. 26. That is why it is said that they are the body, speech, and mind of those buddhas. 27. The “wind” and so on means that by the accomplishment of the iron hook, the buddhas and Vajradhara, etc., are summoned and placed on the wind maṇḍala and 28. are applied to one’s own command. 29. This is the best summoning of the buddhas. 30. In the same way, one should summon the aggregate. 31. and so on, for others as well.🔽As for “the pledge-born in the ten directions,” the pledge is the women. 32. The pledge-born are the women who exist in the ten directions. 33. The vajra hook is the syllable hūṃ, which is the space-element, Vajradhara. 34. By that, the pledge-born and the vajra-born are summoned.🔽Vairocana is the wheel. 35. The hook is marked with a wheel. 36. The abode of the king is the Tathāgata family, because it emanates and gathers. 37. The hook is the summoning of the pledge. 38. As for “with the vajra lotus, etc.,” 39. the meaning of “etc.” is to be understood. Paragraphs: $ 0 6 15 20 24 27 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The prajñā-pāramitā studied by bodhisattva-mahāsattvas is the great pāramitā, the immeasurable pāramitā, the limitless pāramitā. 1. Subhūti replied:🔽So it is! 2. So it is! 3. Kauśika! 4. The prajñā-pāramitā studied by bodhisattva-mahāsattvas is the great pāramitā, the immeasurable pāramitā, the limitless pāramitā. 5. Why is it so? 6. Kauśika! 7. Because form is great, one should know that prajñā-pāramitā is also great; 8. because feeling, perception, formation, and consciousness are great, one should know that prajñā-pāramitā is also great. 9. Kauśika! 10. Because form is immeasurable, one should know that prajñā-pāramitā is also immeasurable; 11. Because feeling, perception, formation, and consciousness are immeasurable, you should know that prajñā-pāramitā is also immeasurable. 12. Kauśika! 13. Because form is boundless, you should know that prajñā-pāramitā is also boundless; 14. Because feeling, perception, formation, and consciousness are boundless, you should know that prajñā-pāramitā is also boundless. 15. Furthermore, Kauśika! 16. Because the objective realm is boundless, you should know that prajñā-pāramitā is also boundless. 17. Kauśika! 18. How is it that because the objective realm is boundless, you should know that prajñā-pāramitā is also boundless? 19. It is said that the beginning, middle, and end of all dharmas cannot be obtained, and are said to be boundless. Because dharmas are boundless, the objective realm is also boundless. For this reason, prajñā-pāramitā is also said to be boundless. 20. Therefore, I say that because the objective realm is boundless, you should know that prajñā-pāramitā is also boundless. 21. Furthermore, Kauśika! 22. Because all dharmas are boundless, one should know that prajñā-pāramitā is also boundless. 23. Kauśika! 24. Why is it that because all dharmas are boundless, one should know that prajñā-pāramitā is also boundless? 25. It is because the bounds of all dharmas cannot be apprehended. 26. Why is this? 27. Because the bounds of all form, past, future, and present, cannot be apprehended, and the bounds of all feeling, perception, formation, and consciousness, past, future, and present, cannot be apprehended. For this reason, the bounds of prajñā-pāramit 28. Therefore, I say that because all dharmas are boundless, one should know that prajñā-pāramitā is also boundless. 29. Furthermore, Kauśika! 30. Because all sentient beings are boundless, one should know that prajñā-pāramitā is also boundless. 31. Why is this? 32. Because the bounds of all sentient beings cannot be apprehended. 33. Therefore, I say that because all sentient beings are boundless, one should know that prajñā-pāramitā is also boundless. 34. At that time, Śakra, Lord of the Devas, asked Subhūti, saying: 35. Venerable One! 36. How is it that because all sentient beings are boundless, one should know that prajñā-pāramitā is also boundless? 37. Subhūti replied: 38. Kauśika! 39. It is not because the number of sentient beings is numerous, but because their limits cannot be calculated, that I say: Paragraphs: $ 0 4 15 21 29 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Here is what I have said. 1. Since the aggregates, sense sources, and elements are dependently arisen, they eliminate the objects of causal absence and permanence. 2. The two types of permanence are also present in the case of the aspect of the cause. 3. When things arise, do they arise simultaneously with causes? 4. It is different. 5. According to the first, the cause and effect are simultaneous, and the cause and effect are inseparable, and the generation is only one year. 6. In the second case, the two causes and effects do not exist simultaneously, so they are not effective. 7. Therefore, it is impossible to have a cause. 8. If there is no cause, then it is always existent or nonexistent. 9. They will be asleep. 10. There is nothing else to look at. 11. In fact, things are only a few. 12. The third aspect is the non-existence. 13. They are not the same thing, because they are different from each other. 14. Therefore, the appearances of form and so on are empty of their own essence, like water and so on that are contaminated. 15. The conception that they are the result of that and that is the relative. 16. Therefore, the Blessed One said, The noble ones are great. 17. The son of the Śākyas is the Dharma of dependent origination. 18. When he sees that he has no identity, 19. He has a mind like space. 20. When he saw the one with the right hand and the one with the left arm, he was not afraid. 21. The Dalai Lamas work also says: 22. The natural state is not the natural state. 23. The body of the Dharma is the body of the conquerors. 24. The Dharma is eternal, like space. 25. They will learn the teachings. 26. This is the first of the four lines. 27. The ornament of the light of wisdom is the entrance into the realm of all buddhas. 28. The nature of phenomena is beyond doubt. 29. The one who does not deviate from the nature of phenomena attains the nature of phenomena. 30. The attainment of the nature of phenomena is not the slightest elaboration. 31. Why? 32. It is caused by causes and conditions. 33. The cause and the cause are not produced. 34. What is not produced is definitely attained. 35. The definitive attainment is not the contemplation of all phenomena. 36. Therefore, the noble Nāgārjuna said in the past: 37. The result of dependent arising. 38. It is not produced by nature. 39. What is not produced by nature? Paragraphs: $ 0 1 3 8 12 16 21 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. It means the teacher one relies on expounds the Dharma. 1. If it is the same as the old, it is called association. If it is different, it is called avoidance. 2. Or relying on sutras and treatises, etc. is called association. 3. If it is a separate view of the sutras not relying on, etc., it is called avoidance. 4. Both are views in accordance with the Dharma. 5. Following the teacher's freedom without wavering. 6. Moreover, the intrinsic nature is called association, and the distinctions are called avoidance. 7. Moreover, association means making this meaning correspond. 8. Like in the science of logic, association, etc. 9. If it is avoidance, it means making this meaning separate. 10. Like in the science of logic, avoidance, etc. 11. The first is thinking of it as a treasure because it is difficult to obtain. 12. The Dharma of teaching is difficult to obtain. 13. Second, regarding the thought of the eye, 14. By the guidance of the Dharma, one obtains the cause of vast wisdom. 15. Just as the eye leads and guides, one can obtain something. 16. It can also be said that the Dharma of teaching can give rise to the eye of wisdom. 17. Because it is the cause of the eye, it is called the thought of the eye. 18. It is named after receiving the effect. 19. Third, regarding the thought of brightness, 20. Those who have already obtained the innate eye of wisdom 21. Summarize the previous meaning. 22. Because it illuminates all that is to be known, etc., 23. The wisdom produced by the teaching illuminates equally and is called brightness. 24. It is named after receiving the effect, and the teaching is called brightness. 25. The third explanation of cultivating the four immeasurables has three parts. 26. First, cultivating the four immeasurables based on three conditions. 27. Second, specifically explaining the cultivation of compassion based on one hundred and ten sufferings. 28. Third, concluding with praise of the characteristics of the benefits. 29. The first part has three sections. 30. First, listing the number and names. 31. Second, explanation. 32. Third, distinctions through categories. 33. In the first part, before explaining, the names and essence are first explained. 34. As for the essence, Jing says: 35. It refers to the four immeasurables: friendliness, compassion, joy, and equanimity. 36. If it is based on sentient beings, 37. according to the Hinayana teachings, it is only a conceptual meditation. 38. Friendliness and compassion take non-anger as their essence. 39. Joy is the faculty of joy. Paragraphs: $ 0 11 25 34 #
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Please segment these sentences into coherent paragraphs: 0. The supreme yoga is achieved. 1. It is the supreme foundation of all happiness. 2. The following is the explanation of the following. 3. What are the names of the three syllables? 4. Following the yoginī tantra, 5. What is the name of the three syllables that have the nature of the mantra? This is the twentieth question. 6. The words that will be explained. 7. The three syllables are the body, speech, and mind. 8. Listen, you who have opened the heart, and listen! 9. Om is the vajra of the body. 10. It is the essence of the truth. 11. The letter A is the letter O and the letter M is the letter M. 12. This is the reason why the Buddha said, I have no doubt that I am a beggar. 13. The three are the same. 14. The question of the objects of the three is the twenty-first. 15. These are the nature of the self, the nature of wisdom, and the nature of mantra. 16. The words that will be explained. 17. This is the supreme yogi, Vajrasattvas lineage. 18. This is the way to do it. 19. The three tips of the nose. 20. This is the first of the three. 21. The remaining twenty-two questions are the tenth question, before the essence of the wind is the basis of the material, mantra, and light rays vehicles that were briefly explained earlier. 22. The way in which they will be explained. 23. The secret is called the heart-faced face. 24. The third tantra is clear. 25. The three wheels are divided into three categories. 26. The stages of meditation by the yogi. 27. This is the reason why the Buddha said, I have no doubt that I am a beggar. 28. The emptiness of the body is wisdom. 29. The bodhicitta of the mother of the yoginī, the central channel of wisdom, the support of the various channels of the body, is the bodhicitta. 30. The remaining twenty-three questions are as follows: What is the result of the three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, three-spoked, thr 31. The words that will be explained. 32. All phenomena are without appearance. 33. The characteristic is the emptiness. 34. This is the same. 35. Why did you go to Abhidhūtī? 36. They assert that the truth is emptiness. 37. This is the same. 38. In this way, wisdom is very pleasant. 39. It is filled with the mind of awakening. Paragraphs: $ 0 4 7 14 21 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Because of these proofs, one is said to “depart” for the knowledge of all aspects. 1. In order to open up the section that teaches the divisions of the one who should strive in those proofs of departure, 2. the noble Subhūti said to the Lord, “Thus, Lord, I do not apprehend and do not see the bodhisattva and the perfection of wisdom.” 3. If the bodhisattva who strives in the ultimate sense and the perfection of wisdom which is to be striven after are both non-apprehensible, 4. then what person should be instructed and edified in what dharma? 5. The above explanation of the instruction to strive and the meaning of that are taken up and asked about. 6. Bhagavan, in that way, I do not apprehend or see the increase or decrease of any dharma.🔽I would have regret up to 7. I would be confused. 8. Both the dharma and the person are not apprehended in that way in the ultimate sense.🔽If, having apprehended the bodhisattva and the perfection of wisdom as entities, 9. I were to instruct and edify, 10. and it would be an imputation and production from a non-existent thing, and it would be an establishment as the non-existence of the counterpart of an existent thing. 11. It would be a deprecation. 12. Thus, if there were an imputation and a deprecation, 13. since one would be abiding in the two extremes of existence and non-existence, I would regret it because it would contradict the scriptures of the perfection of wisdom. 14. “Increase” means that ultimately it is an imputation, a production from a non-existent thing. 15. “Decrease” means that conventionally it is a deprecation, a subtraction from that which is not non-existent.🔽Thus, it is a deprecation. 16. Not abiding in the two extremes of imputation and deprecation, 17. it is a teaching of the practice free from the two extremes of existence and non-existence of persons and phenomena. 18. The Blessed One said, “That name also does not stand, 19. is not met with,🔽is not blessed. 20. ” And so on. The name “bodhisattva” or “perfection of wisdom” does not exist as a thing to be expressed. 21. This teaches the abandonment of the two extremes of standing and not standing. 22. If something exists, 23. like conditioned phenomena such as form and so on, it would stand in a place and direction. 24. Or, like unconditioned phenomena such as space and so on, it would not stand in a place and direction. 25. But since that name does not exist as a thing, it does not stand, 26. and it is taught that it does not not stand. 27. “Is not met with” means “does not not stand.” 28. “There is no consecration” means 29. that, having abandoned the extremes of both abiding and not abiding, he is consecrated by the entity that neither abides nor does not abide. 30. “He does not abide” shows that. 31. Thus, with regard to both the bodhisattva and the perfection of wisdom, the extremes of superimposition and denial in terms of existence and non-existence of entity are abandoned, and the extremes of grasping at the name of the bodhisattva and the na 32. Having briefly taught the practice free from the two extremes,🔽now, in order to teach the practice of the perfection of wisdom in detail, it is said: 33. Now, the aggregates, elements, sense bases, and so on, the mundane and supramundane phenomena, and the conditioned and unconditioned phenomena are distinguished. 34. Now, in order to teach in detail the practice free from the two extremes, having distinguished the aggregates, elements, sense-spheres, and so on, the mundane and supramundane dharmas, and the conditioned and unconditioned dharmas,🔽[the Lord] says, 35. Blessed One, I do not apprehend the increase and decrease of form, I do not see it as real. 36. The meaning of increase and decrease is the two extremes of superimposition and denial, as explained above. 37. Thus, he teaches the practice free from the two extremes of superimposition and denial. 38. What is the bodhisattva to whom the name is to be given? and so on. 39. The teaching of the practice free from the two extremes of conceiving of the name of form, etc. as abiding or not abiding. Paragraphs: $ 0 2 6 8 14 16 18 22 32 34 35 #
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Please segment these sentences into coherent paragraphs: 0. It is like a boat that has not yet capsized, but they jump off into the water first. 1. This is deeply pitiable. 2. Recently, I saw Lu Jurin in Jiangxi. 3. Jurin has been paying attention to this matter for a long time. 4. He also has this illness deeply. 5. Isn't he intelligent? 6. Zonggao once asked him, 7. You are afraid of falling into emptiness. 8. Can you know that the one who is afraid is emptiness or 9. is it not emptiness? 10. Try to explain it. 11. He hesitated, wanting to figure out an answer. 12. At that time, I immediately shouted at him. 13. Until now, he is still confused. 14. He cannot find the key point. 15. This is because the mind seeking enlightenment and realization 16. is placed in front, 17. creating obstacles for himself. 18. It has nothing to do with other matters. 19. You should try practicing like this. 20. After a long time, months and years, 21. you will naturally bump into it and encounter it. 22. If you want to wait for enlightenment with your mind, or wait for rest with your mind, 23. you will be practicing from the bottom up. 24. Even if you reach Maitreya's descent to be born,🔽you will still not be able to attain enlightenment. 25. You will still not be able to attain rest. 26. You will only become more confused. 27. Master Pingtian said: 28. The spiritual light is not obscured. 29. The ancient model of ten thousand years. 30. Entering this gate, 31. do not have any understanding. 32. Also, an ancient worthy said: 33. This matter cannot be sought with a mind that has. 34. It cannot be attained with a mind that does not have. 35. It cannot be created with words. 36. cannot be understood through silence. 37. This is the first kind of entering the mud and entering the water. 38. The old woman's words. 39. Often Chan practitioners. Paragraphs: $ 0 2 6 15 22 27 32 37 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Śrīekavīrasādhana-nāma 2. In Tibetan: 3. The Means of Attaining the Glorious Sole Hero 4. Homage to Hevajra.🔽The nature of nondual compassion and wisdom, 5. Heruka and Nairātmya,🔽and the lotus feet of the vajra master, 6. I pay homage to the Sole Hero.🔽By an old man of many actions, 7. of inferior intellect, 8. this was well compiled for the sake of attaining siddhi. 9. First of all, the yogi 10. should please the excellent vajra master with the speech taught in the Hevajra Tantra, with well-trained mind, with the wisdom of well-trained delightful speech, and with the enjoyments of desire. 11. The light illuminates the sky, where the guru and buddhas are vividly present.🔽The eight goddesses make offerings with the five elixirs, the essence of meat, and hand drums, and they embrace. 12. In front of them, one confesses nonvirtue, vows to refrain from it, rejoices, and dedicates. 13. One goes for refuge to the Three Jewels, arouses the mind of awakening, and meditates on the four immeasurables. 14. Then, one incinerates the entire world and its beings with light rays from one’s heart. 15. One recites: oṃ śūnyatā jñāna vajra svabhāva ātmako ’haṃ 16. and meditates on the absence of appearances. 17. Then, by the power of previous aspirations, in the center of a lotus and sun maṇḍala in space, a hūṃ completely transforms into a vajra cross. 18. Light radiates from that vajra cross 19. and returns as a vajra fence, a pavilion, the ground, and so on. 20. In the center of that, meditate on the shape of the wisdom a. 21. In that, from yaṃ, raṃ, vaṃ, and laṃ, the maṇḍalas of wind, fire, water, and earth arise, in the shape of a half-moon, a triangle, a circle, and a square, respectively. 22. From those becoming one, meditate on the celestial palace with four sides and four gates, 23. with eight pillars, 24. half-pillars, sun and moon, and various banners and flowers, and so on, adorned with the five sense offerings, in the center of the eight charnel grounds. 25. In the middle of their hearts, from the complete transformation of the vowels and consonants, 26. are the moon and sun. 27. In the middle of that, from a and ha, is a flaying knife and a skull. 28. They are marked with a and ha, and one should think of the characteristics of emanating and gathering. 29. From all of that becoming one, 30. one is glorious Hevajra, embracing Nairātmya, 31. with eight faces, 32. sixteen arms, and four feet. 33. One’s body is like the moon and crystal, and the principal face is like one’s body. 34. The right face is blue, 35. the left face is red, and the others are grimacing like bees. 36. In the eight skull cups in the right hands🔽are 37. In order, they hold an elephant, horse, donkey, ox, camel, human, lion, and cat. 38. Similarly, the eight on the left 39. hold earth, water, wind, fire, moon, sun, Yama, and yakṣa. Paragraphs: $ 0 4 9 11 14 18 22 29 36 #
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Please segment these sentences into coherent paragraphs: 0. What is that crying sound? 1. Is it not that my son has died? 2. The woman said to the king: 3. The prince is not dead. Yaśodharā has now given birth to a son. The entire palace is ashamed, and that is why they are crying. 4. When the king heard these words, his sorrow doubled, and he cried out in a loud voice, shouting: 5. How strange! 6. It is extremely shameful! 7. My son left home six years ago. How is it that he has only now given birth to a son? 8. At that time, according to the law of that country, striking the drum once caused the entire army to assemble. Ninety-nine thousand Śākyas all gathered and summoned Yaśodharā. 9. At that time, Yaśodharā put on clean white clothes, held the child in her arms, and was not at all frightened. Her face was slightly soiled. Among her relatives, she stood holding the child. 10. At that time, the Śākya with the staff drew his bow in anger and scolded Yaśodharā:🔽Tsk! 11. You are vulgar and contemptible, extremely shameful! 12. What face do we have to stand before them? 13. There was a Śākya named Viṣṇu, who was Yaśodharā's uncle. He said to Yaśodharā: 14. The most foolish and ignorant person is none other than you. 15. Uncle, you should speak the truth about the clan. Where did you get this child? 16. Yaśodharā had no shame at all. She spoke straightforwardly, saying: 17. From that renunciant of the Śākya clan named Siddhārtha, I obtained this child. 18. When King Śuddhodana heard these words, he became angry and said: 19. Not protecting what is born, you speak such strange words. Whether true or false, the Śākyas will know. 20. When my son Siddhārtha was still at home, he would not even listen to talk of the five desires, let alone have desires and produce a child. 21. Such words are deeply shameful. 22. From whom did you get this child? 23. They are slandering us, truly deceitful, not upright people. 24. Our son Siddhārtha, when he was at home in the past, had no attachment to the various precious treasures and delicacies, let alone now, practicing austerities, eating only sesame and rice. This is slander. 25. King Śuddhodana became extremely angry and asked the Śākyas: 26. What kind of severe punishment should we inflict now? 27. Another Śākya said: 28. In my opinion, we should make a fire pit and throw them into the fire, so that both mother and son will be completely destroyed without a trace left. 29. All the people said: 30. This is the best plan. 31. They then dug a fire pit, piled kāṭhina wood in the pit, set it on fire, and took Yaśodharā to the edge of the fire pit. 32. When Yaśodharā saw the fire pit, she became greatly frightened, like a wild deer alone in an enclosure, looking in the four directions, having no one to rely on. 33. Yaśodharā then reproached herself, saying: 34. Although I am innocent, I have suffered this misfortune. 35. She looked around at all the Śākyas, but there was no one who could save her. She held her child and sighed long, thinking of the Bodhisattva: 36. You have compassion and pity for all, and devas, nāgas, ghosts, and spirits all respect you. 37. Now my mother and child are lacking in blessings and assistance, suffering without fault. Why does the Bodhisattva not take notice? 38. Why do you not save my mother and child from this perilous calamity today? 39. The devas and good spirits do not remember me. Paragraphs: $ 0 2 8 9 13 16 18 25 31 33 35 #
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Please segment these sentences into coherent paragraphs: 0. At that time, Nanda was supposed to teach next but did not wish to do so. 1. At that time, the bhikṣuṇī Mahāprajāpatī, surrounded by five hundred bhikṣuṇīs, went to where the World-Honored One was, bowed her head at his feet, and listened to the Dharma. She rejoiced and made obeisance before leaving. 2. At that time, the World-Honored One, knowing that the bhikṣuṇī Mahāprajāpatī had left, asked Venerable Ānanda: 3. Who should teach the bhikṣuṇīs next? 4. Venerable Ānanda said to the Buddha: 5. World-Honored One! 6. The senior monks have been teaching the bhikṣuṇīs in order, next reaching Nanda, but Nanda does not wish to teach. 7. At that time, the World-Honored One told Nanda: 8. You should teach the bhikṣuṇīs and expound the Dharma for them. 9. Why is that? 10. I myself instruct the bhikṣuṇīs, and you should do the same; 11. I expound the Dharma for the bhikṣuṇīs, and you should do the same. 12. At that time, Nanda silently accepted the instruction. 13. Then, after the night had passed, Nanda put on his robes and alms bowl and entered the city of Śrāvastī to beg for food. 14. After his meal, he returned to the monastery, put away his robes and bowl, washed his feet, and sat in meditation in his room. 15. Having emerged from meditation, he put on his saṃghāṭī robe and, accompanied by a bhikṣu, went to the royal park. The bhikṣuṇīs saw Venerable Nanda coming from afar, quickly prepared a seat, and invited him to sit down. Venerable Nanda sat down, and 16. Venerable Nanda said to the bhikṣuṇīs: 17. Sisters! 18. You should ask me, and I will now expound the Dharma for you. 19. If you understand, you should say you understand; 20. If you do not understand, you should say you do not understand. 21. If you understand the meaning I have explained, you should uphold it well; 22. If you do not understand, you should ask again, and I will explain it for you. 23. The bhikṣuṇīs said to Venerable Nandika: 24. Today we have heard Venerable Nandika's instruction, which tells us to ask questions, and he has told us: 25. 'If there is anything you do not understand, you should ask now; 26. If you understand, you should say you understand, and if you do not understand, you should say you do not understand. 27. If you understand the meaning I have explained, you should uphold it, and if you do not understand, you should ask again. 28. ' Having heard this, our minds are greatly delighted. We will ask about the meanings we do not understand today. 29. At that time, Venerable Nandika said to the bhikṣuṇīs: 30. What do you think? 31. Sisters! 32. Do you observe the internal eye sense-sphere as being the self, different from the self, or existing in between? 33. They replied: 34. No, Venerable Nānda! 35. Do you observe the ear, nose, tongue, body, and mind internal sense bases as self, different from self, or somewhere in between? 36. He replied: 37. No, Venerable Nānda! 38. Why is it so? 39. Venerable Nānda! Paragraphs: $ 0 1 7 13 15 23 29 #
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Please segment these sentences into coherent paragraphs: 0. Great Tang Dynasty Record of Buddhist Scriptures, Volume 7 1. Compiled by Shi of Ximing Temple in the capital 2. Record of the Existence and Non-existence of the Translation of the Small Vehicle Canon of Successive Dynasties, Part 3 3. Preface says: 4. As for the so-called Small Vehicle Canon, 5. It refers to the gradual teachings of the Buddhas in response to the capacities of sentient beings. 6. This is because their wisdom and understanding are narrow and their attachments are firm. 7. Emptiness and existence are divided into boundaries, and the mind and dust are separate realms. 8. They seal and guard the boundaries, and rank themselves according to causes and conditions. 9. They overthrow the fundamental basis of self. 10. They break the bonds of the turning of the wheel. 11. They fear the long and distant Buddha path and stop at the city of transformation. 12. They are ashamed of the Śrāvakas following the teacher and dwelling in the empty land. 13. These kinds of sūtras are called the Way of the Two Vehicles. 14. Discussing the teacher of the teaching, he skillfully leads Śākyamuni. 15. Relying on the eight appearances, he emits light. 16. Borrowing the three realms, he proclaims his name. 17. He is born from the right side of the womb. 18. He attracts those of the same kind to take rebirth. 19. If the position of abandonment is sent away, 20. it connects with the deluded guest of defiled love. 21. For forty-nine years, 22. the three wheels were manifested among humans and gods. 23. For eighty years, 24. the four truths were proclaimed in the realms of birth and existence. 25. This path was widely adopted by the secular world, and the guidance was truly abundant. 26. This is not the original intention of the Buddha, but a temporary expedient according to the capacities of beings. 27. Therefore, the sutra says: 28. In the Buddha lands of the ten directions, there is only one vehicle.🔽It is taught according to circumstances and expedient means, therefore the three teachings are expounded. 29. Those who are receptive to the teachings rely on them to cultivate, 30. cutting off the bonds of precepts and views, 31. overturning the birth and death of the compounded body. 32. Those with dull faculties attain this, 33. considering it to be the ultimate source of the canopy of blessings. 34. Those with sharp wisdom clear their thoughts, 35. deeply doubting it to be the nature of emptiness. 36. Therefore, the five divisions have different attachments and distinctions, yet when tracing their delusions, they are rooted in the eighteen dharmas, and when knowing the principle, it is one. 37. Therefore, know that rabbits and horses crossing water 38. have not exhausted the abilities of the fragrant elephant. 39. Sheep, deer, and camels carrying loads, Paragraphs: $ 0 3 14 19 27 29 37 #
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Please segment these sentences into coherent paragraphs: 0. This is the cessation. This is the path.🔽Thus, the eye of my vision has arisen, 1. which is the completion of the aspect of the Dharma that was not heard before.🔽Birth, old age, sickness, then decline,🔽being separated from what is dear, being joined to what is not dear, 2. and not obtaining the desired object— 3. And this suffering is manifold. 4. Whether it is of one who has desire, or of one who is victorious, 5. Or of one who has a body, or of one who is bodiless, 6. Whatever it is, it is the result of the absence of virtue. 7. Know that in brief, it is suffering. 8. Thus, even a small fire, if it is burning, 9. Does not give up its nature of heat, which is innate. 10. In the same way, even though the notion of self is subtle, 11. I am certain that it is of the nature of suffering. 12. Just as the earth, water, seed, and time are the conditions of the sprout, 13. Desire and so on, and the various faults, and the actions that arise from the faults, 14. Are known to be the causes of suffering. 15. In the higher realms or the lower, from the continuity of existence. 16. The collection of faults such as attachment are the cause. 17. Inferior, middling, and superior—the diversity itself 18. Is the root of the various actions. 19. From the exhaustion of faults, the continuity of cyclic existence does not exist. 20. From the exhaustion of karma, suffering does not exist. 21. Because whatever object arises is the origin, 22. Therefore, it does not exist from nonexistence; again, there is no arising. 23. Where there is no birth, no aging, no death, 24. No fire, no earth, no water, no air, no space, 25. No beginning, middle, or end, not to be taken by the noble ones, 26. Virtuous, unchanging, cessation—that should be known. 27. That which possesses eight branches is the path, 28. Because of the realization of the remainder, this is the method. 29. If this is the path, the world is not seen. 30. It is the relatives who are completely surrounded. 31. Suffering is to be fully understood, and this cause 32. Is to be abandoned, and cessation is to be mastered. 33. Likewise, this path is to be cultivated. 34. Thus, my understanding has entered here. 35. This suffering is fully understood, the cause is abandoned, 36. And likewise, cessation is realized. 37. Likewise, this path is cultivated. 38. Thus, my eyes have entered here. 39. For as long as the four noble truths Paragraphs: $ 0 7 12 19 23 27 31 39 #
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Please segment these sentences into coherent paragraphs: 0. They have clarity of hearing and 1. clear memory. 2. Desire, hatred, and so forth arise from the application of clear habituation. 3. They arise from the process of following and reversing. 4. They are ascertained to be the cause. 5. Those that arise first 6. are the cause of habituation and freedom here. 7. If there is no other existence, 8. what is the cause of their birth? 9. From the object that is present. 10. It is not tenable that they arise. 11. When there is discernment, 12. Even if they exist, they do not occur. 13. When discernment is stopped, 14. They appear due to the increase of their power. 15. Due to the increase of error, 16. The object of destruction and nonarising 17. Is investigated as pure, a self, stable, and so on. 18. Desire and so on arise with respect to women and so on. 19. The object is not of that nature. 20. Therefore, from the power of habituation to a concordant type, 21. Desire and so on arise without any object.🔽Desire and so on arise in this life 22. Because of desire and so on in other lives. 23. When there is no discernment 24. And the object is present,🔽Desire and so on arise 25. Through the power of improper mental activity. 26. How is it that pleasure, pain, and so on arise? 27. And in accordance with their type.🔽 28. And the ripening of habitual tendencies🔽In accordance with one’s type, 29. Afflictions such as attachment and aversion arise. 30. Therefore, objects are not directly 31. The causes of attachment and aversion. 32. They are like the cognition of all. 33. Afflictions arise in relation to them.🔽They do not arise through the power🔽Of observing the behavior of others 34. Or through the words of others. 35. They arise through the power of error.🔽Since the behavior of pigs, geese, deer, and so on 36. Is not seen or heard, 37. They are connected to beings of a similar type. 38. Various activities are accomplished. 39. Wisdom, ethics, patience, and so on🔽Are not the phenomena that engage cyclic existence. Paragraphs: $ 0 7 11 15 21 28 35 39 #
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Please segment these sentences into coherent paragraphs: 0. He was succeeded by Paropa, Parambhava, Putra, and Pootra. 1. A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, 2. It is faster than Anu. 3. And from A-dban, Yath. 4. The sweetness of the water is from the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the water of the wat 5. On the ground or on the ground? 6. The three branches of the Aḍiyāvaṇa are the Aḍiyāvaṇa. 7. Aśatakṣa, Aśitamgu, Alamkara, Alampuśa, and Aḍī are from the extreme of the āḍī. 8. The word a is also used for the non-Buddhist. 9. I have done my work, and I have done my work. 10. The first of these is the caṇḍala, the caṇḍala, and the caṇḍala. 11. The word "paxi" comes from the word "ti. " 12. Binu, the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the 13. The knowledge of certainty is only a few hundred. 14. The B-shaped is the Shāmakāta. 15. Samprā, and Aḍḍḍā, are the best. 16. From the AVA, it is also Cutta. 17. The lower nostrils are the ta ta ta, the brahmas are the ta ta ta. 18. The people of Nivajra, Sakya, Sakya, Sakya, Sakya, and Khyakin were the peasants. 19. The eyes are filled with water, and the eyes are filled with water. 20. From A and A, the name of the mountain is Tyakna. 21. The children of Dilomo, Milarepa, and Dubagha were the children of Jalaktala. 22. The cow is the collection of the animals. 23. The size of the lotus is very large. 24. The two are the same as the sixth, the one in the Goshto-go-yu-shag-pa and the other in the satana. 25. The oil is made of teal. 26. The one who does this is called Karma. 27. The actual birth of this is called the atatsā among the dakinis and others. 28. The measure is the measure of the three. 29. I was a single mother. 30. Above him was a nanda, and above him a mahayana. 31. The name An is derived from Hsi and Prussian. 32. Or is it? 33. The second cow is the cow. 34. The word śāti means shāntī. 35. The first is the Aetada. 36. The Kīṃ is the seed of the Ādhamas. 37. Then he said, Now, too, I am. 38. asked Kim. 39. Some say that it is not a number. Paragraphs: $ 0 3 8 13 18 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. whether to the village or to the forest, are seen by the people. Having seen them, they ask, “What is your ascetic practice like?” 1. A village is a place where many people gather, a place where people live. 2. A forest is a place in the wilderness. 3. One is not touched by pleasure or pain means that pleasure is satisfaction and pain is dissatisfaction. 4. Touch is a variety of objects. 5. Generated by oneself or another means that pleasure and pain generated by oneself are not created by an agent because they are produced by one's own meditation. 6. They are not created by a creator because they are related to causes and conditions. 7. Generated means held and sustained. 8. This is explained because they are related to conditions.🔽Touch is contact, which is related to the object. 9. Contact is the contact of cold and so on. 10. This is what is called “distraction. 11. ” “Conditioned by grasping” means based on the cause of grasping, such as the afflictions. 12. “Without grasping” means free from the faults of the afflictions, etc. What could come into contact with what? 13. The meaning is that it could not. 14. “By whom and how is one’s own nature realized to be unimpaired?” means “By whom and how should one be certain?” 15. In this way, they are all-pervading. 16. The non-Buddhists showed disrespect to the noble Śāriputra and Maudgalyāyana, but they did not become angry and abandoned them. 17. Because they benefit, they are all-pervading. 18. One does not view them as beneficial or harmful. 19. Why is that so? 20. It is taught by the noble ones. 21. The noble ones are those who are perfect in thought and action. 22. To show the signs of being a noble one, it is said: 23. For the sake of gain and honor, they do not engage in flattery, which is speaking highly of others while lacking the qualities of a superior human being. 24. Why is that? 25. Because they are steadfast. 26. Therefore, they are called the steadfast ones. 27. Why are they definitely steadfast? To explain the result of steadfastness, it is said: 28. In this world, they are touched by happiness.🔽They are not attached to that happiness. 29. The noble ones, who are steadfast, are not elated or depressed by the happiness and suffering of the world, which is connected with villages and towns or with monasteries. 30. The meaning is that they are without joy or pride, without dejection or discouragement. 31. The Chapter on Happiness is completed. 32. In order to demonstrate that happiness is based on the mind and not on the self, etc., 33. the chapter on the mind is taught. 34. The difficulty of being restrained, etc. 35. A renunciate who had left the forest and was returning to the presence of the Blessed One was addressed as follows: 36. You, monk, should not be carried away by the mind, but should thoroughly subdue the mind. 37. For, if you thoroughly subdue the mind,🔽and guard it, it will lead to happiness. 38. Having said this, he spoke this verse: 39. This mind is difficult to subdue, difficult to guard, and very subtle, so it is hard to understand even for noble Ananda and others. Paragraphs: $ 0 1 3 8 16 20 23 28 35 #
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Please segment these sentences into coherent paragraphs: 0. What is it? 1. If it starts with the view of sentient beings, what is the view of sentient beings? 2. What is it? 3. The Blessed One said, I am the one who has the power to do this. 4. The Guardian of Light. 5. Some people from the city called Meru went to the city of Shravasti. 6. He lived in a large town near the city of Shravasti. 7. Then he asked a certain traveler. 8. How can the wrongdoer live in a country where there is no one to listen to? 9. Can I find a wife to stay with me? 10. Then, with skillful means and knowledge of the minds of others, the divine eye will examine the mind and then recognize it. 11. This is the worst. 12. He thought, I have abandoned my teacher, who has not been very hard on me, and I am going to listen to a lying boy. I will play with prostitutes. So he thought, I have come here. 13. The king said to the king, I will not go to the king. 14. It is better to return quickly from the road, O man! 15. The people of Tesha, who are like you, are perverse. 16. The king of the clear sky will give food to the animals of the same family. 17. Go quickly, O man! 18. When the woman heard this, she ran to her house and laid her feet at her mothers feet, begging her forgiveness. 19. Then, when the man dies, he will take away all his wealth. 20. He went to the place where the hearers had gone and saw them. 21. When he saw it, he thought, It is coming! 22. I went there and distributed all my wealth to the dead, the poor, the poor, and the rest, and made offerings, offerings, and paintings to the tathāgatas. 23. I will gradually become free of self-importance and pride, and, as long as I want, I will enjoy myself with prostitutes, and then I will go forth to the teachings of the Thus-Gone One. 24. The man asked the man. 25. What is the great city that is not listening to you today? 26. Oh, man! 27. The city of the hearers. 28. It is painful and pleasant. 29. Joyful to see, joyful to see. 30. There were a hundred and eighty-eight prostitutes in the country. 31. The vastness of happiness. 32. It is a joyful experience. 33. Protector of Light. 34. What is lying? 35. Blessed One, I pray! 36. Yes, indeed. 37. The Buddha said, This is the Buddha. 38. No, replied the king. 39. What is this? Paragraphs: $ 0 5 8 12 18 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Wild shouting and random shouting are considered the essence. 1. With every push and pull,🔽Like striking a flint, 2. Like a flash of lightning. 3. If you hesitate, 4. They laugh loudly. 5. They call it being quick-witted and not falling into the realm of thoughts. 6. But little do they know, 7. It is just the ghost eyes of karmic consciousness. 8. Isn't it deceiving others and deceiving oneself, misleading others and misleading oneself? 9. Look at how Linji was standing by Dexian's side. 10. Dexian turned his head and said, 11. Can I ask you something? 12. Linji said, 13. Old man, what nonsense are you talking?🔽Dexian was about to pick up his staff.🔽Linji immediately overturned the meditation bench. 14. Dexian then stopped. 15. Tell me, when the two old fellows were so impassioned, 16. was there any room for discussion? 17. You should know that the kicking and trampling of dragons and elephants is not something donkeys can handle. 18. If you are not truly endowed with such eyes and able to use them like this, 19. you will inevitably measure and speculate within gain and loss. 20. Again, Linji and Puhua were going to a donor's house for a meal in Zhenzhou. 21. Linji asked, Swallowing the great ocean in a gulp, taking Mount Sumeru into a mustard seed, 22. is this the marvelous function of spiritual powers, 23. or is it the inherent nature of things? 24. Puhua then kicked over the food table. 25. Linji said, 26. Too coarse! 27. Puhua said, 28. What place is this to talk about coarse or fine? 29. Jizong left. 30. The next day, they went together to a donor's house for a vegetarian feast. 31. Jizong asked again, 32. How is today's offering compared to yesterday's? 33. Huizhao kicked over the food table again. 34. Jizong said, That's it, that's it! 35. But it's too crude. 36. Huizhao said, 37. Blind man! What do you mean by crude or fine in the Buddha Dharma? 38. Jizong left again. 39. Tell me, did Jizong have any way to discuss it when he left twice? Paragraphs: $ 0 9 15 20 30 39 #
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Please segment these sentences into coherent paragraphs: 0. Mocking the noble ones is the most serious of all forms of harsh speech. 1. Disturbing those who wish to practice the Dharma is the most serious of all forms of idle chatter. 2. The greatest of the harmful thoughts is the one that is ready to commit the crimes with universal retribution. 3. The greatest of the covetous thoughts is the one that steals the property of those who are on the right path and who are practicing the right path. 4. The greatest of the wrong views is the view that denies cause and effect. 5. Kāśyapa, all these ten unwholesome courses of action are grave sins. 6. Kāśyapa, if a sentient being were to possess all these ten unwholesome courses of action that are grave sins, and if that person were to enter the Tathāgata’s teaching on the Dharma of causes and conditions, 7. then there would be no self that acts or experiences the results of actions. 8. There is no sentient being, no life-force, and no person. 9. ” In this way, without engaging in any mental activity, they enter into the illusory nature of phenomena, which is devoid of any mental activity, free from afflictive emotions, and naturally radiant. 10. I do not say that sentient beings who have faith in and are devoted to the primordially pure nature of all phenomena will go to the lower realms. 11. And why is that? 12. The aggregates of afflictive emotions are unreal. All afflictive emotions arise, disintegrate, and pass away. 13. They arise from the convergence of causes and conditions, and as soon as they arise, they cease. 14. The disintegration of the mind is the disintegration of all afflictive emotions. 15. Those who have such conviction have no downfalls at all, and no basis for downfalls. It is not possible for them to have downfalls. 16. It is not possible for downfalls to occur in those who are free of obscurations. 17. The chapter on the subjugation of Mara in the Sutra of the Questions of Ratnachuda also says: 18. Upali, the upholder of the monastic code, asked: 19. “Evil one, how is a monk an upholder of the monastic code?” 20. Mara replied: 21. “Venerable Upali, a monk is an upholder of the monastic code when he knows that all phenomena are well disciplined. 22. He knows that the original beginning of faults is in the extreme of seclusion.🔽He regrets the faults that have occurred and does not stabilize them.🔽If he conquers even the heinous crimes, 23. what need is there to mention minor faults? 24. They will also accomplish the way of the Dharma, which is to be skilled in subduing the afflictions, and not be afflicted by the sudden arising of the afflictions. 25. They will not bring the afflictions inside or outside, nor will they do so in a way that is neither of those two. 26. They will understand that the afflictions are not to be eliminated, that the absence of afflictions is not to be accomplished, and that all afflictions are like clouds and rain. 27. They will understand that the afflictions are like the moon in water, and that they are not to be eliminated by the wind of wisdom and insight. 28. and the afflictions are like darkness,🔽but the lamp of wisdom does not illuminate them. 29. The afflictions are like thieves, demons, yakṣas, and rākṣasas, 30. but when examined with proper mental attention,🔽they are not present.🔽The afflictions are like those who seek an opportunity,🔽but they increase with improper mental attention.🔽Whoever knows the afflictions to be like this 31. and does not engage them with the knowledge of emptiness, signlessness, and wishlessness 32. will not be bound by the afflictions. 33. Thus, compassion for those who are afflicted and the direct realization of selflessness and the absence of sentient beings is called the “correct disciplinarian.🔽” 34. And the noble Akṣayamatisūtra says, 35. The Blessed One said, 36. “Ānanda, I declare this to you, 37. you should understand it: 38. If someone who has committed a heinous crime hears this Dharma discourse, enters into it, and believes in it, I do not say that that action of his is an action-obstacle.🔽” 39. This is a brief statement of the benefits of interest in the profound Dharma. Paragraphs: $ 0 5 17 18 34 39 #
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Please segment these sentences into coherent paragraphs: 0. In two ways as root-cause; in two ways as object. … In two ways as non-disappearance. 1. With the order. 2. 1.21.3.2. Condition being a condition by way of object condition 3. The Exposition 4. An internal condition is a condition for an internal condition by way of object condition. At the time of rebirth-linking, the three remaining aggregates are conditions for the four great elementals by way of object condition. At the time of rebirth- 5. the external sense bases. The mental factors of doubt and agitation, and the physical basis, are conditions, as … 6. Doubt and agitation are conditions, as … 7. Non-object Condition, etc. 8. As non-object condition … As non-predominance condition … As non-antecedent condition … As non-consequent condition … 9. As non-mutual condition … As non-support condition … As non-decisive support condition … As non-prenascence condition … As non-postnascence condition … As non-nutriment condition … As non-kamma condition … As non-result condition … As non-privation c 10. As non-disappearance condition … As non-disappearance condition … As non-disappearance condition … As non-disappearance condition … As non-disappearance condition … As non-disappearance condition … As non-disappearance condition … As non-disappearanc 11. As condition, neither as postnascence…🔽As condition, neither as nutriment…🔽As condition, neither as faculty…🔽As condition, neither as jhāna…🔽As condition, neither as path…🔽As condition, neither as association…🔽As condition, neither as presence…🔽As co 12. As condition, neither as non-disappearance…🔽As condition, neither as root cause…🔽As condition, neither as kamma…🔽As condition, neither as ripening…🔽As condition, neither as nutriment…🔽As condition, neither as faculty… 13. As condition, neither as jhāna…🔽As condition, neither as path…🔽As condition, neither as association…🔽As condition, neither as presence…🔽As condition, neither as absence…🔽As condition, neither as disappearance…🔽As condition, neither as appearance…🔽As 14. As condition, neither as non-disappearance…🔽As condition, neither as object…🔽As condition, neither as proximity… 15. As condition, neither as non-disappearance…🔽As condition, neither as object…🔽As condition, neither as proximity… 16. As condition, neither as non-disappearance… 17. As condition, neither as object…🔽As condition, neither as proximity…🔽As condition, neither as non-disappearance…🔽As condition, neither as object…🔽As condition, neither as proximity…🔽As condition, neither as non-disappearance… 18. As condition, neither as object…🔽As condition, neither as proximity…🔽As condition, neither as non-disappearance…🔽As condition, neither as object…🔽As condition, neither as proximity…🔽As condition, neither as non-disappearance…🔽As condition, neither as 19. An external states is a condition, as root-cause condition, for an external state. The external roots are a condition, as root-cause condition, for the associated aggregates and for the kinds of materiality derived from the great primaries. At the mo 20. Object condition means: Having given a gift, having undertaken the precepts of virtue, having performed the duties of the Uposatha, he reviews that giving, that undertaking of precepts, that duty of the Uposatha. He reviews the virtues … the jhānas … 21. … and grief arises. With the divine eye he sees forms, with the divine ear element he hears sounds, the base of infinite space is a condition, as object condition, for the base of infinite consciousness. The base of nothingness is a condition, as obj 22. An internal state is a condition, as object condition, for an external state: another’s internal eye … another’s internal visible-data base … another’s internal ear … another’s internal sound … another’s internal nose … another’s internal odour … ano 23. Delight arises in dependence on that … and grief arises. With the divine eye he sees forms, 24. with the divine ear element he hears sounds. With the knowledge of penetration of minds he knows the mind of another. 25. The internal form base is a condition, as object condition, for the eye-consciousness element and for the states associated with it. The internal sound base … The internal odour base … The internal flavour base … The internal tangible-object base is 26. for the knowledge of the destruction of the cankers, for the knowledge of past lives, for the knowledge of faring on according to deeds, for the knowledge of the future, 27. and for adverting. 28. An external idea is a condition, as object condition, for an external idea: another gives a gift, undertakes virtue, observes the Uposatha, and he reviews that. He reviews what was well done in the past, 29. having emerged from jhāna … having emerged from the noble path … they review the path, they review the fruition, 30. … they review Nibbāna. Nibbāna is related to the faculty of coming to know what is unknown, to the faculty of final knowledge, to the path, to the fruition, to adverting, 31. as object condition. Noble persons review the defilements that have been abandoned, the defilements that have been suppressed, 32. the things that have been previously experienced, … another’s aggregates outside oneself … the physical basis … the external bases … the external bases … the external bases … the external bases … the external bases … the external bases … the external 33. The external visible-form element is a condition, as object condition, for the states associated with eye-contact.🔽The external sound element is a condition, as object condition, for the ear-consciousness element and for the states associated with it 34. The external tangible-object element is a condition, as object condition, for the body-consciousness element and for the states associated with it.🔽The external tangible-object element is a condition, as object condition, for the states associated wi 35. The external visible-form element is a condition, as object condition, for the knowledge of the recolleted past lives. 36. The external visible-form element is a condition, as object condition, for the knowledge of the passing away and reappearance.🔽The external visible-form element is a condition, as object condition, for the knowledge of the passing away and reappearan 37. The external visible-form element is a condition, as object condition, for the knowledge of the passing away and reappearance.🔽The external visible-form element is a condition, as object condition, for the knowledge of the passing away and reappearan 38. The external visible-form element is a condition, as object condition, for the knowledge of the passing away 39. When the mind is associated with the mind element, it is a condition, as mind-as-object condition, for the mind element and for the other four elements.🔽When the mind is associated with the mind-consciousness element, it is a condition, as mind-as-ob Paragraphs: $ 1 2 4 7 8 11 14 19 20 22 25 28 31 33 35 38 #
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Please segment these sentences into coherent paragraphs: 0. In the heavenly lotus ponds, they are served by hundreds of thousands of heavenly maidens. 1. They roam in the gardens, forests, lotus ponds, and flowing waters, never staying still for a moment. 2. The various heavenly pleasures they experience, which have never been seen before and cannot be compared to or fully described, are immeasurable. 3. Their minds are never satisfied with the objects of their senses. 4. Moreover, in that place there are innumerable kinds of heavenly wonderful gardens and forests. In this way, the newly born heavenly being is surrounded by a group of young women. 5. In other gardens and forests, groups of heavenly maidens are playing. When they see the newly born heavenly being, their minds become aroused, and their manner is different from before. Adorned with heavenly garments, garlands, and various ornaments, 6. When the newly born heavenly being sees the heavenly maidens, his desire becomes five times stronger, and he immediately goes to be near them. 7. The celestial maidens and newly born gods mix and unite with each other, experiencing countless kinds of pleasures together, with the same mind and intention, not opposing each other. 8. In this way, the celestial maidens all sing together, joyfully dancing and laughing. The newly born gods have this thought: 9. 'This newly born god is my husband.' 10. The newly born god has this thought: 11. 'These celestial maidens are my wives.' 12. In this way, the gods and goddesses trust each other, without any suspicion, joyfully laughing, singing and dancing, loving each other. 13. In the gardens and forests, they go from one garden and forest to another, from one mountain peak to another, from one lotus pond to another, from one tree house to another, from one grove to another, from one pond to another. 14. Such ponds are the color of sapphires. 15. In the pond there are geese, ducks, and mandarin ducks with various sounds. There are such innumerable birds with various sounds, which are delightful to the ears and the mind, just as one wishes. 16. Thus, the water has complete color, fragrance, and flavor. 17. In the pond there are innumerable kinds of singing, dancing, and games, experiencing all kinds of pleasures. 18. Having experienced pleasure, they again see other groups of gods joyfully roaming about. The newly born god sees this and immediately goes there with the group of goddesses, with the sounds of the five types of music, singing, dancing, and playing li 19. At that time, the gods, having seen this newly born god, spoke a verse, saying: 20. In the mountains, gardens, forests, and so forth, or in the lotus ponds, 21. In all the multi-storied buildings, together with the goddesses, experiencing pleasure. 22. Or in the golden mountains, or on the peaks of lapis lazuli, 23. Or in the gardens, forests, and groves, together with the goddesses, experiencing pleasure. 24. Following one's thoughts, one finds delightful trees, or in flowing streams and rivers, 25. Or in vast ponds, together with celestial maidens one experiences bliss. 26. In places interspersed with the seven treasures, or in mountains and rivers, 27. Or in level and excellent locations, together with celestial maidens one experiences bliss. 28. In forests of mandāra trees, and in forests of blue utpala flowers, 29. In places with the sounds of various birds, together with celestial maidens one experiences bliss. 30. In various regions, or in forests of jewels, 31. Or in delightful halls, together with celestial maidens one experiences bliss. 32. Or with the sounds of the five types of music, causing the mind to be joyfully cool, 33. Always singing, dancing, and playing, together with celestial maidens one experiences bliss.' 34. The celestial beings thus speak verses for the newly born celestial being. When the newly born celestial son hears the verses, there are also real-word birds there, who speak verses for the sake of benefiting in accordance with the Dharma and causing 35. In mountain gardens and forests, or in lotus groves, 36. Deluded by craving, together with celestial maidens, one falls. 37. Or in golden mountains, or on lapis lazuli peaks, 38. When the food of good karma is exhausted, together with celestial maidens, one falls. 39. Following thoughts of desirable trees, or in rivers with flowing water, Paragraphs: $ 0 4 8 13 19 35 #
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Please segment these sentences into coherent paragraphs: 0. Second, the light of wisdom as exemplified by this sūtra's chapter on the light of enlightenment, and the light of the ten perfections that symbolize the Dharma as presented before and after. 1. What is the wisdom of the buddhas? 2. It is the wisdom of all knowledge and the wisdom of discriminating all kinds of things. 3. Moreover, as stated in the following text, The wisdom of the Tathāgata is profound, pervading the Dharma realm, able to accord with the turning of the three periods of time, and serving as a bright guide for the world. 4. The above questions eighteen kinds of dharmas. 5. The sutra says We only pray that the World-Honored One will have compassion for us. There are three sentences in the sutra that conclude the request for the Buddha to explain the nineteen kinds of oceans. The sutra says All Buddhas explain the ocean 6. The ocean of sentient beings, the commentary says: 7. Sentient beings in the world are as vast and numerous as the ocean. 8. The ocean of Buddhas, the sutra says The Tathagata peacefully sits on the seat of enlightenment, manifesting many oceans of lands in a single hair. Each hair manifests in the same way, pervading the Dharma realm like this. 9. The ocean of the Buddha's perfections, the ten perfections are found in all Bodhisattva practices. 10. The ocean of the Buddha's liberation, the Dharma body of the Tathagata is the Buddha's liberation, and also wisdom liberation, up to the five parts of the Dharma body of precepts, concentration, wisdom, liberation, and the knowledge and insight of li 11. The ocean of the Buddha's transformations, as stated in the following text Without substance, without dwelling place, and also without birth to be attained. 12. It has no form or appearance, what appears is all like a reflection. 13. It also says, In the dust motes of all lands, one always manifests clouds of bodies filling them all. 14. It also says, In the body of a single Buddha, one transforms into immeasurable bodies. 15. The Buddha's ocean of eloquence is described in the following passage: In each pore, nets of light spread throughout the ten directions, expounding the Buddha's wondrous sounds to tame those difficult to tame. 16. It also says, One sound pervades all faculties. 17. However, the Tathāgata's voice does not come from the mind, nor does it come from the body. 18. The ocean of the Buddha's names is like the chapter on names below, where the Tathāgata's names and so forth are equal to all sentient beings' minds. 19. The ocean of the Buddha's life span is described below: The Buddha's body appears like a reflection, birth and death cannot be attained. 20. This is the ocean of the Buddha's life span. 21. It also says below, The life span is like this. 22. And the ocean of vows of all bodhisattvas, such as the chapter on pure conduct, and also the great vows in the chapter on the ten grounds of aspiration. 23. The ocean of all bodhisattvas' progress, as stated below: The Buddha's disciples in this assembly, well cultivating various wisdoms, such people have already been able to enter this kind of expedient gate. 24. And the text below states: From ground to ground, abiding in the ground of power, diligently practicing for billions of eons, the Dharma attained is like this. 25. It clarifies that from ground to ground, without leaving the ground of the intrinsically pure nature of the true Dharma realm, one practices and advances to cultivate the Dharma of the ten abodes, ten practices, and so forth, thus it says from ground 26. Moreover, the chapter on the ten practices is the accomplishment of the ten practices and the ten stages of advancement, causing the wisdom and compassion of the bodhi mind to be fully mature. 27. The ocean of auxiliary paths, which are the thirty-seven factors of enlightenment, taking the contemplation of the body, feelings, mind, and dharmas as the foremost. 28. All vehicles are the ocean of vehicles, which is the Tathāgata vehicle, the inconceivable vehicle, the Dharma realm vehicle, and so forth, up to the eighty-four thousand vehicles. 29. All bodhisattva practices are the ocean of practices, which is the practice of Samantabhadra, as stated in the sutra: Such a division of the realm of wisdom can be established within the practice of Samantabhadra. 30. All bodhisattva liberations are like the preparatory practices in the five stages, as stated in the sutra: The bodhisattvas in this assembly enter the inconceivable stage of the Buddha, and each is able to see the spiritual powers of all Buddhas. 31. Furthermore, the text below states: Having cultivated and purified the practices and vows of Samantabhadra, one is able to universally see the spiritual transformations of the Buddhas in all lands. 32. The body abides in all places, all equally, and wisdom is able to practice in this way, entering the realm of the Buddhas. 33. The ocean of spiritual powers of all bodhisattvas is like the assembly of bodhisattvas who come from the buddha lands in the ten directions below and the assembly that emerges from the pores, and the matters of benefiting sentient beings according to 34. Moreover, the chapter on the ten spiritual powers is also this. 35. Moreover, the text below says, In each buddha land, going to all without exception, seeing the Buddha's spiritual powers, entering the Buddha's sphere of activity. 36. The ocean of perfections of all bodhisattvas is like the assembly that gathers from the ten directions in the sutra below, the lights emerging from the pores of their bodies, each emitting bodhisattvas as numerous as the dust particles in ten buddha 37. It is extensively explained in the sutra. 38. This is the ocean of perfections, which serves as the model for Samantabhadra for those who give rise to the aspiration for enlightenment. 39. The ocean of stages of all bodhisattvas is like what is said in the sutra below, from stage to stage. Paragraphs: $ 0 1 4 6 8 10 15 18 19 22 23 27 29 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Son of noble family, 1. furthermore, the practice of the factor of enlightenment of mindfulness that is free from the two vehicles of the hearers and solitary buddhas is the purity of the practice of the factor of enlightenment of mindfulness. 2. The skill in the knowledge of the analysis of the words of all the teachings is the pure activity of the factor of awakening that is the discrimination of phenomena. 3. The discipline of physical, verbal, and mental actions is the pure activity of the factor of awakening that is diligence. 4. The abandonment of attachment and aversion is the pure activity of the factor of awakening that is joy. 5. The completion of what is to be done and the completion of the action is the pure activity of the factor of awakening that is pliancy. 6. The practice of the branch of enlightenment of meditative absorption is the purity of engaging in all worldly activities while remaining in a state of one-pointed equipoise. 7. The practice of the branch of enlightenment of equanimity is the purity of remaining in a state of non-duality, without conceptualization or reification, and yet still perceiving all things with equanimity. 8. “Son of noble family, 9. furthermore, when bodhisattvas comprehend, conceive, discern, measure, and understand all phenomena, they will understand the higher and lower states of beings. 10. Abiding in that, they cultivate the path that leads to the lower realms. 11. “Son of noble family, 12. these are called the factors of awakening of the bodhisattvas. 13. This is the domain of the noble ones, 14. not of the ignoble. 15. The domain of the noble ones 16. is not the domain of the evil Māra.🔽The domain of the noble ones 17. is not the domain of the proud.🔽The domain of the noble ones 18. is not the domain of all adversaries. 19. The domain of the noble ones is not the domain of those who focus on characteristics. 20. The domain of the noble ones is not the domain of form, sound, smell, taste, touch, or any phenomena. 21. The domain of the noble ones is not the domain of those who cling to any feelings. 22. The domain of the noble ones is not the domain of mind, thought, or consciousness. 23. The domain of the noble ones is not the domain of phenomena that are seen, heard, distinguished, or cognized. 24. The domain of the noble ones is not even the domain of those who attend to the idea of nirvāṇa. 25. The domain of the noble ones is not the domain of any phenomena. 26. The domain of the noble ones is not the domain of any conceptualization, thought, or imagination regarding any phenomena. The domain of the noble ones is the domain of the non-arising of any phenomena. 27. The domain of the noble ones is the domain of the incompatibility of any phenomena.🔽The domain of the noble ones is the domain of the non-disputation of any phenomena. 28. The domain of the noble ones is the domain of the signlessness of any phenomena. 29. “Son of noble family, 30. Such is the bodhisattva's pure practice of the branches of enlightenment, which is the domain of the noble ones. 31. Son of noble family, what is the bodhisattva's pure practice of the path? 32. It is as follows: 33. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, 34. and right concentration. 35. As for right view, what is right view? 36. It is the right view that all phenomena are the same.🔽 37. He does not arouse the view of a self, the view of a sentient being, the view of a life-force, the view of a person, or the view of emptiness. 38. Why is that? The view of a self, the view of a sentient being, the view of a life-force, the view of a person, and the view of emptiness are the same. 39. He does not arouse the view of annihilation, the view of permanence, or the view of emptiness. Paragraphs: $ 0 8 11 29 31 35 #
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Please segment these sentences into coherent paragraphs: 0. A person's mind and thoughts are both burning like this. 1. It is said that the mind and intention are both burning because it clarifies that the six relatives and all worldly people have the same mind and wish for their death. 2. The fourth sub-paragraph clarifies the good causes and effects. 3. Good people practicing goodness 4. Clarifies practicing the causes of goodness. 5. From pleasure entering pleasure, only clarifying entering the bright 6. Is the good effect. 7. The fifth sub-paragraph clarifies practicing evil and the heavy suffering retribution in the future world. 8. From evil people practicing evil, up to the five pains and five burns, the hardship is like this. 9. The sixth sub-paragraph clarifies the exhortation and conclusion. 10. For example, a great fire burning a person's body, up to the five great wholesome 11. A person who can single-mindedly control their thoughts in the midst of this 12. This clarifies the mind ground greed, anger, and delusion of the ten wholesome [deeds]. 13. Upright body and correct mindfulness 14. Clarifies the body having no killing, stealing, or sexual misconduct. Speech and action matching 15. Is not false speech. 16. What is done is sincere 17. Is not frivolous speech. 18. What is said is true 19. Is not divisive speech. 20. The mind and mouth do not turn means 21. not to speak harshly. 22. This is the banner of the ten wholesome deeds and the ten unwholesome deeds, encouraging the upholding of the five precepts and the ten wholesome deeds, which will definitely lead to rebirth in the heavens. 23. The seventh section clarifies the summary of the five pains and five burnings, encouraging practice. 24. From The Buddha told Maitreya Bodhisattva, I say like this... and so on, up to In the past and present, there is this pain, which is lamentable. 25. The summary and encouragement to practice come from this. 26. Above, it clarifies the five pains and five burnings, violating the five precepts and giving rise to grave evil. 27. In the present world, one receives retribution and attains poverty, lowliness, and the six faculties are incomplete. 28. In the next world, one receives retribution and will definitely fall into the hells of the three evil paths. 29. Therefore, it encourages the cultivation of goodness to avoid this suffering. 30. Therefore, the summary and encouragement to practice come from this. 31. The eighth clarifies the precepts and encourages practice. 32. From The Buddha told Maitreya, the world is like this... and so on, up to Receiving the Buddha's earnest teachings, not daring to violate or lose them. 33. The method of circulation comes from this. 34. It encourages self-exertion. 35. In this chapter, there are four sub-sections that clarify admonishing the disciples. 36. The first sub-section starts from the beginning and ends with establishing virtue and goodness. 37. The second sub-section evaluates merits. 38. From with a correct mind and correct intention to in this way, one is always busy and never at ease, 39. One day and night of pure fasting and precepts surpasses a hundred years of goodness in the land of immeasurable life. Paragraphs: $ 0 3 7 9 12 23 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Up to the means. 1. Knowing that is knowing the way of the eightfold path. 2. Knowing the path of perfect Buddhahood is perfect Buddhahood, because it is the realization of thatness by oneself without being taught by another, and because it is the realization of the path of the noble ones. 3. The path of that perfect Buddha is the dharmadhatu. 4. The Bhagavat is the one who knows the path to perfect Buddhahood through knowing that. 5. He is the Bhagavat. 6. He is greatly attached to all sentient beings. 7. He is unattached like space. 8. He is born from the mind of all sentient beings. 9. He is as swift as the mind of all sentient beings.🔽He is greatly attached to all sentient beings because he is great and he is attached. 10. He is greatly attached to all sentient beings because he is greatly attached to all sentient beings. 11. The means of gathering are four: 12. generosity, pleasant speech, purposeful behavior, and consistency between words and deeds.🔽Generosity is knowing the time. 13. Pleasant speech is knowing the retinue. 14. Purposeful behavior is knowing the Dharma.🔽Consistency between words and deeds is knowing the antidotes. 15. The Lord is greatly attached to all beings, because he manifests himself to all beings through those means of gathering, which are accomplished by the knowledge of the best and the not best among beings. 16. He is greatly attached to all beings. 17. The Lord is just so in the conventional. 18. But in the ultimate, the Lord is said to be nonattached, 19. because his nature is emptiness. 20. For that very reason, the Lord is like space, 21. because he is the embodiment of the perfection of wisdom. 22. He is born from the mind of all beings, born from the mind of beings. 23. Thus it is said: 24. All beings have the essence of the Tathagata. 25. The speed of the Tathagata's power is like the speed of the minds of all sentient beings. 26. The speed of the Tathagata's power is like the speed of the minds of all sentient beings. 27. Because he engages in the activities of the minds of all sentient beings. 28. He knows the faculties and aims of all sentient beings. 29. He captivates the minds of all sentient beings. 30. He knows the meaning of the five aggregates. 31. He possesses the five pure aggregates. 32. Here, he knows the faculties and aims of all sentient beings. The faculties of all sentient beings are dull, middling, and sharp. Their aims are the aims of sentient beings. 33. Because he knows them, he knows the faculties and aims of sentient beings. 34. That itself is the Blessed One. 35. He captivates the minds of all sentient beings. The minds of all sentient beings are the mental factors of all sentient beings. 36. He is called the Teacher because he teaches the Dharma to sentient beings according to their spiritual faculties. 37. The five aggregates are the object of knowledge. 38. The five aggregates are the aggregates of form, sensation, ideation, formations, and consciousness. 39. The aggregate of form is the eye, ear, nose,🔽tongue, body, form, sound, smell, Paragraphs: $ 0 4 11 15 18 22 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. came with drawn swords and stood in the doorway. The Bodhisatta, too, having considered the time, 1. came out of the garden and approached the royal door. Then the dog, having seen him, opened his mouth and showing his four fangs, 2. barked with a loud voice, saying: “What, Reverend Sir! Do you not get alms elsewhere in the Rose-Apple Isle? But our king 3. has placed five ministers with drawn swords in the doorway to kill you. Do not come, Reverend Sir, with your forehead against death. 4. Go away quickly.” The Bodhisatta, who knew all languages, having understood the meaning of that (barking), 5. turned back from there and went to the garden, and prepared his requisites for departure. The king, standing in the lion-house, 6. having seen him coming and going, thought: “If this one were my enemy, he would not come to the garden and go away again. 7. and will be ready to set out on his expedition. If he does not, he will take his own belongings and 8. be ready to go. I will know what he is going to do.” So he went to the park, and when he saw the Great Being coming out of the leaf-hut, taking his own belongings, and saying, “I will go,” he saw him walking up and down on the terrace, and after salu 9. he stood at one side and spoke the first stanza: 10. “What is the staff? What the antelope skin? What the sunshade? What the sandals? 11. What the goad? What the bowl? What the outer robe? What the patched garment, Brahman? 12. You are going away in haste. What is it you seek in every quarter?” 13. The meaning is this: “Reverend Sir, when you came to our house before, you did not take a staff, etc. But now 14. why is it that you take a staff, an antelope skin, a sunshade, sandals, a clay water-pot with a strap, a goad, 15. a clay bowl, and an outer robe? You take all these belongings in haste. What is it you seek in every quarter? 16. “In what direction do you wish to go? Where do you wish to go?” 17. Having heard that, the Great Being thought, “This one thinks that he does not know the deed that he has done, I will make him know,” and spoke two verses: 18. “These twelve years have been spent in your presence; 19. I do not know that I have been barked at by a dog, 20. “This one, as if intoxicated, barks, breaking his dry teeth; 21. Having heard of your wife’s husband, I am without faith in you, my lord.” 22. Herein, barked at means I do not know that I have been barked at by your dog, by this great bird. 23. As if intoxicated means as if intoxicated. Having heard of your wife’s husband means having heard of the fact that you have been ordered by the five ministers to kill me, your wife. 24. “Why do you not get alms elsewhere? 25. You have been ordered to be killed by the King, come here.” As if intoxicated, he barks. I am without faith in you, my lord. 26. and that it was only after hearing his words that he had begun to beat the drum. 27. Then the king, acknowledging his own fault, asked the Bodhisatta’s pardon, and spoke the fourth stanza:— 28. “The fault was mine, O Brahman, as thou hast said; 29. I have still greater confidence in thee: stay here, O Brahman, go not hence.” 30. “Greater confidence,” he said, “I have now in thee than ever I had before. Stay here, and go not hence.” 31. When the Great Being heard this, he said, “Great king, the wise do not live with such as thou art, who art so ready to take offence.” And in order to make known his own conduct, he spoke the following stanzas:— 32. “I was all white before, and then all black; 33. Now I am all red: it is time for me to go. 34. “I was within before, then in the middle, then without; 35. Before the water overflows, I will go of myself.” 36. “One should not associate with the faithless, who are like a well without a rope; 37. Even if there is water, it cannot be drawn. 38. “One should associate with the faithful, avoid the faithless; 39. One should attend on the faithful, like one who needs water, a well. Paragraphs: $ 0 4 8 13 17 22 27 31 36 #
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Please segment these sentences into coherent paragraphs: 0. I see my own god as the lord of my dwelling place. 1. The offering is the offering of flowers and so on to the deities. 2. The union of these two is the offering. 3. Therefore, it is the best of fortunes, and it is the best of desire. 4. The best of all is the union of the vajra-minded. 5. The perfect practice is to truly achieve this happiness. 6. The siddhi of the glorious Vajrasattva is that by joining with him, he will experience the maṇḍala of happiness of all siddhi. 7. Why? 8. The Buddha is blessed by illusion. 9. This is the meaning of the text. 10. The supreme bliss is produced by the power of the Buddhas illusion. 11. This is how the greatness of the song is taught. 12. The kings name was shown to him. 13. Then, he said. 14. Then, after the request, 15. The four women are the four women. This is the yoga of the women who offer flowers and so forth. 16. I offer the crown of my head. 17. The first is the first. 18. From underneath this is the offering of the offering, which is to be lifted upward, and so forth. 19. The offering of the gods is the offering of the gods and the flowers. 20. This is what will be taught. 21. The first of the four classes of yogins is the supreme samādhi of the mandala. 22. The song is composed in accordance with the nature of the songs, and after receiving empowerment, one is able to close ones eyes with hooks and so forth. 23. After making offerings, you should offer the seal of your deity with the seal of your karma. 24. Thus, you have perfected the supreme samādhi of the king of karma. 25. The wheel is supported by the seal of the great bliss of the splendor and the letter hūṃ. In the same way, the self is blessed and circumambulated. 26. The woman who is to be painted and perfected in the manner of the mandala should be wrapped in a secret hook and hooked in a wheel, and should be praised, and her eyes closed. 27. The four seals were placed on the altar. 28. After receiving the empowerment, he performed the ritual of the five vases and so on. 29. The Blessed One and his retinue will be filled with the flowers and so forth of this very secret nature. 30. I will make offerings to you. 31. Homage to the Lord of Joy! 32. May I be completely devoted to you! 33. And I will make you a tathāgata. 34. Om Hum is the essence of mirrorlike wisdom. 35. The flowers are the same. 36. The ultimate commitment is the essence of the wisdom of equality. 37. Make all the great offerings. 38. The word oṃ hūṃ is the essence of the wisdom of discrimination. 39. Furthermore, it should be understood that the great offering and so forth are the essence of the wisdom that accomplishes the function. Paragraphs: $ 0 7 13 21 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Sifenlü shanfan buque xingshi chao, Volume 43 Paragraphs: $ 0 #
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Please segment these sentences into coherent paragraphs: 0. “Ānanda, 1. if a son of a good family or a daughter of a good family, by way of this explanation, were to explain, teach, make clear, reveal, and thoroughly expound this perfection of wisdom, which has good meaning and good letters, to others,🔽and were to say to 2. You should take up this perfection of wisdom,🔽you should bear it in mind,🔽you should master it, 3. you should read it,🔽and you should properly pay attention to it. 4. and ‘Practice the perfection of wisdom as it has been taught!’ 5. They would create even more merit than that. 6. And why? 7. Ānanda, 8. it is because those who have entered the stream have been revealed by this perfection of wisdom. 9. Ānanda, 10. forget about the beings in Jambudvīpa, 11. forget about the beings in the four continents, 12. forget about the beings in the world systems of a threefold thousand world system, 13. forget about the beings in the world systems of a double-thousand world system, 14. Ānanda, forget about the beings in the world systems of a great billionfold world system, 15. Ānanda, 16. If some son of a good family or daughter of a good family were to establish all the sentient beings that there are in the world-realms in the ten directions, numerous as the sands of the Ganges river,🔽in the fruit of a Stream-Winner,🔽 17. Ānanda, suppose that some son of a good family or daughter of a good family were to establish in the result of stream enterer all the sentient beings there are in as many worlds as there are sand particles in the Gaṅgā River in each of the ten direct 18. Ānanda, what do you think? 19. Would that son of a good family or daughter of a good family generate a lot of merit on that basis?” 20. He said, “Lord, 21. it would be a lot. 22. Well-Gone One, it would be a lot.” 23. The Lord said, 24. “Ānanda,🔽if some son of a good family or daughter of a good family were to explain this perfection of wisdom, which has a good meaning, a good practice, 25. to others, were to teach it, 26. were to illuminate it, were to make it clear, 27. and were to genuinely demonstrate it, 28. that son of a good family or daughter of a good family would generate even more merit than that. 29. The merit of that son or daughter🔽 30. The merit of that son of a good family or🔽daughter of a good family🔽is greater than the merit of those previous sons of a good family or 31. daughters of a good family.🔽He should be known as a teacher, 32. or as a teacher of some sort,🔽or as a person who is like a guru, 33. or as a fellow brahmacārin. 34. Why is that? 35. Ānanda, 36. the past perfect buddhas, having trained in this perfection of wisdom, attained the knowledge of all aspects, 37. and those tathāgatas who will appear in the future will fully awaken to unsurpassed, perfect, complete awakening based on this perfection of wisdom,🔽and 38. The tathāgatas, arhats, and perfectly awakened buddhas who, at present, are present in world systems of the ten directions as numerous as the sands of the Ganges river, 39. who are living, present, and teaching the Dharma, they too, having trained in this very perfection of wisdom, Paragraphs: $ 0 7 15 20 24 35 #
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Please segment these sentences into coherent paragraphs: 0. He sits cross-legged, like the coiled body of an elephant lying down. 1. He is not poor, because he is not destitute. 2. He is not angry, because he is not hostile. 3. He is not sinful, because he is not wicked. 4. Alternatively, he is not angry, because he does not commit the basic sins. 5. The loss is the subsequent fault. 6. The pulling from the hand is the correction, 7. which is to be applied to regret and so on. 8. The spreading of the wings is the flapping of the wings. 9. The sky is the atmosphere. 10. The miracle is the wonder. 11. The ordinary person is the one who has not seen reality. 12. The attention is the conformity. 13. The wound is the foolish wound. 14. The peace is the complete liberation from all faults. 15. The nirvana without remainder is the non-possession even of the mere aggregates. 16. The realm of nirvana is the absence of the aggregates. 17. The entry is the conformity with that. 18. Please means to follow with joy. 19. The remainder of that action means that there is an action that accompanies that action. 20. Thus means because of that. 21. Actions that are entirely dark means that which is non-virtuous in all aspects. 22. Actions that are entirely bright means that which is virtuous in all aspects. 23. One should undertake means to contemplate and increase. 24. In the order of birth means in the order of the birth ceremony and so on. 25. In the great festival means in the great love. 26. In whatever way means with great effort. 27. Fully delight means to encourage. 28. Delight means the desired meaning. 29. The term fame refers to a favorable reputation. 30. The term wandering means that one does not know where one is going. 31. The term possessing the taste of coolness means that one possesses the taste of the nectar of immortality. 32. The term please consider the time means do what you wish. 33. The term satisfied means that one is satisfied with food. 34. The term presented means that one offers to others what one does not want. 35. The term like a well means that one is a support for the gathering of all, like a well for water. 36. The term thus means for what reason. 37. The term spiritual teacher means one who teaches what is beneficial. 38. The term extraordinary means difficult to accomplish. 39. “Gross” means heavy. Paragraphs: $ 0 8 11 18 29 36 #
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Please segment these sentences into coherent paragraphs: 0. I also assert that, 1. but reasoning does not distinguish it. 2. Whatever is the abode of Vajrasattva 3. is found to be clear and nonerroneous. 4. The fourth is the activity of Tārā. 5. The scholars of the east 6. do not even know the mere stories. 7. I understand their dharma.🔽Nevertheless, in order to dispel delusion, 8. to completely pacify doubt, and to dispel error, 9. the scholars composed extensive treatises. 10. Having realized it as ignorance, it is abandoned. 11. Doubt is resolved by one’s own thought. 12. Having understood the error of misconception, it is removed. 13. Therefore, it is very well done. 14. The fourth stage is not from the three moments, 15. but from the other stage of generation. 16. Having relinquished the stage, 17. one should completely abandon the absence of joy.🔽The term “fourth” is used 18. having become intentional. 19. Because that is the stage of the empowerment🔽of the gnosis of wisdom. 20. The third is the gnosis of wisdom. 21. How is that fourth stage tenable? 22. If there is no wisdom, 23. how is it tenable to say “just like that”? 24. If wisdom is taken,🔽it is the third, not the fourth. 25. The fourth stage is the stage of the fourth empowerment,🔽which is the stage of the gnosis of the fourth empowerment.🔽The fourth stage is the stage of the fourth empowerment,🔽which is the stage of the gnosis of the fourth empowerment.🔽The fourth stage 26. The empowerment is explained elsewhere. 27. The word “also” is taught. 28. From the verses that arise from that, 29. the word “thus” is taught below. 30. If the third is heard,🔽the division of the seal is asserted,🔽and the enumeration of the seals must be accepted, 31. such as the fifth and so on.🔽If it is asserted that the division 32. is divided by the division of outer and inner seals, 33. the third arises from the outer seal, 34. but the fourth does not.🔽How can that which is free from defilement 35. be called “fabricated”?🔽The deity yoga is focused, 36. and it possesses the experience of playfulness. 37. Because it causes bliss to increase, 38. it exists by the method of mantra.🔽How can it be without obstacles? 39. What is the meaning of “without interruption”? Paragraphs: $ 0 4 7 14 17 20 25 30 34 38 #
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