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Please segment these sentences into coherent paragraphs: 0. The king asked, Is this the way? 1. Reverend Lord, 2. Yes, many. 3. The Blessed One has passed away. 4. The man was a man. 5. The accumulations of merit are innumerable. 6. It is without valid cognition. 7. It is the creation of the immeasurable. 8. The Blessed One said, I am the one who has the power to do this. 9. Great king! 10. Moreover, from now until the end of the five hundred years, I will remain in the Dharma. 11. The king or the minister of a country who has so much good qualities that he will turn away from evil actions those who have stolen from them will have a great deal of good fortune. 12. The king asked. 13. Reverend Lord, 14. If a monk does not keep a single place by virtue of the Dharma, 15. If you do not have merit, you will only generate it. 16. Is it the same as the merit of one who is dedicated to the protection of the other? 17. The Blessed One said, I am the one who has the power to do this. 18. Great king! 19. I have not given the gift of a single person. 20. It is not two. 21. None of the three. 22. It is not the seat. 23. Great king! 24. For the sake of the purity of the four directions, the monks were given five places to live, although there were few monasteries and monasteries in one place. 25. The monks of the four directions, who had suddenly come to the monastery with the bell, enjoyed themselves together, lived together, lived together, had a house, a bed, a seat, food, drink, medicines, medicines, and medicines. 26. I will give you all that you need. If you live in a single palace or in a single monastery, I will give you a hundred thousand monks. 27. I gave him medicine and medicine, and I gave him to the monks of the four directions who had come to me. 28. They are not attached, unbound, unattached, and unattached, and they are not attached to the higher realms, and they are not attached to the lower realms, and they are attached to the lower realms, and they are attached to the retreat of samsara. 29. In the transcendent state, there are those who are not introverted, who do not despise others, who do not praise themselves, who are ignorant, who practice the qualities of training, who are very isolated, who are diligent, who are not attached to ot 30. I have given them to those who are attentive and who are attentive. 31. Great king! 32. In the monastic community there are such beings. 33. The king, the great one, 34. Within the monastic community, such beings are endowed with immeasurable merit by the giving of wealth and possessions. 35. Great king! 36. The temple? 37. In the monastery, there are five monks. 38. It is also possible to stay in the place. 39. They are respectful of the moral, the pure, and the subtle. Paragraphs: $ 0 9 13 23 31 36 #
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Please segment these sentences into coherent paragraphs: 0. If one were to apply the term name and the term characteristics to the conceptual object, then one would be attached to many different views. 1. The five aggregates are the basis of the conception of the aggregates, which is the cause of the arising of existence. 2. Because it is the place of wrong views. 3. The following is the first part of the explanation of the following: 4. The term conceptuality refers to the mistaken perception of the aggregates, the apprehension of the lower realms, the apprehension of the objects, the apprehension of the mistaken path, and the apprehension of the unreal. 5. The noble ones say that the hearers do not exist, but that they are not true and that they are not true. 6. Therefore, they will be called the noble monks. 7. Śāriputra, replied the king. 8. They are all the same, and they are all the same. 9. The noble monks are not the object of our attention. 10. The following is the explanation. 11. It is the conception of a self, of a being, of a life, of a person, of a human being, of a nonhuman being, of a woman, of a man, of a woman, of a man, of a man, of a woman, of a man, of a woman, of a man, of a man, of a woman, of a man, of a man, of 12. The belief in the gods, the belief in the hells, the belief in the animal realm, the belief in the world of the dead, the belief in the aggregates, the belief in the elements, the belief in the sense sources, the belief in the elements, the belief in 13. They are like the sound of a trumpet, like the sound of a drum, like the sound of a club, like the sound of a pitcher, like the sound of a cymbal, like the sound of a song. 14. The same applies to all musical instruments, earth, water, fire, and wind. 15. They are the sound of morality, the sound of immorality, the sound of the path, the sound of the wrong path, the sound of the noble ones, the sound of the afflicted ones, the sound of the unwholesome ones, the sound of the unwholesome ones, the sound 16. It is the sound of purification, the sound of concentration, the sound of concentration, the sound of absorption, the sound of the eighth stage, the sound of continuous absorption, and the sound of the sixth stage. 17. They are the sound of one-pointed return, the sound of non-returner, the sound of arhatship, the sound of awareness, the sound of liberation, the sound of fruition, and the sound of the attainment of the result. 18. They are the sound of the Buddha, the sound of the Dharma, the sound of the Saṅgha, the sound of nirvāṇa, and the sound of the complete nirvāṇa. 19. Śāriputra, replied the king. 20. These are the various kinds of mistaken sounds. 21. The hearers of the noble ones do not perceive it. 22. That is how it is. 23. The various sounds and the various kinds of apprehension. 24. The name of one consciousness is the same. 25. The following is the explanation. 26. It is without characteristics. 27. It is not compatible with the absence of characteristics. 28. The mind is not the same as the mind, but it is the same as the mind. 29. The monk who has the patience to be unerring will be called the noble monk. 30. They are without characteristics, without signs, without attachment, without attachment, without grasping, without arising, and without cessation. 31. And it is the patience that is not wrong. 32. The first is the intrinsic nature of the mind. 33. There is no meditation. 34. There is no meditation. 35. It is not produced. 36. They are not arrogant. 37. They are not conceited. 38. There is no such thing as a nonconceptual mind. 39. There is no obstacle. Paragraphs: $ 0 3 7 10 19 24 30 33 #
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Please segment these sentences into coherent paragraphs: 0. Then one cultivates and studies the eighteen kinds of emptiness. 1. Third, clarifying the sequence of cultivation and entry. 2. Relying on the treatises, 3. there are two kinds of cultivation. 4. First, the small wisdom gate, 5. namely the eighteen kinds of emptiness. 6. Second, the great wisdom gate, 7. namely the emptiness of prajñā. 8. Those eighteen kinds of emptiness, 9. are the emptiness of destroying characteristics. 10. Following the textual distinctions, it is called small. 11. That emptiness of prajñā, 12. conforms to reality and is free from characteristics, 13. it is called great. 14. Moreover, the mind of contemplating conditions and the eighteen kinds of emptiness, 15. is called small. 16. The contemplation of extinction and prajñā, 17. illuminates the emptiness of all dharmas, 18. it is called great. 19. Among these two, 20. first study the small gate, 21. later study the great gate. 22. The small gate that is studied, 23. is the first ten kinds of emptiness in the Nirvana Sutra. 24. The great gate that is entered, 25. is the one great emptiness in the Nirvana Sutra. 26. Moreover, studying the small gate, 27. is the virtue of the causal stage in the world. 28. Is the great gate of realization. 29. It is precisely the virtues of the stage of fruition beyond the world. 30. If we comprehensively explain the teaching, 31. There are three kinds. 32. First, the gate of small wisdom, 33. Which refers to the Prajñāpāramitā sūtras. 34. Second, the gate of middling wisdom, 35. Which refers to the eighteen kinds of emptiness. 36. Third, the gate of great wisdom, 37. Which refers to the emptiness of prajñā. 38. Among these three, 39. One should first study the small gate, Paragraphs: $ 1 4 14 19 26 30 38 #
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Please segment these sentences into coherent paragraphs: 0. I am not one with scattered talent. 1. I was able to join the translation team. 2. I immediately took up the brush. 3. I received this treatise. 4. At the beginning stage. 5. Ten commentaries were translated separately.🔽Fang.🔽Shang. 6. Guang. 7. Ji.🔽🔽 8. Four people. 9. Together received the embellishment. 10. Holding the brush.🔽Examining the text. 11. Composing the meaning. 12. Having become the standard. 13. Each has their own duties. 14. After several days. 15. Ji sought to retire. 16. The great master firmly asked. 17. Ji earnestly requested, saying: 18. From that evening I dreamed of the golden countenance. 19. In the morning I rushed to White Horse. 20. The outstanding ones occasionally emerged. 21. The spiritual wisdom followed on their shoulders. 22. Hearing the five parts, I prayed with my heart. 23. Embracing the eight repositories, I looked far ahead. 24. Although I obtained the dregs of the Dharma gate. 25. Yet I lost the pure essence of the profound source. 26. Now the glory and rewards of the Eastern Land. 27. All witnessed the profound principles. 28. Fortunately, I was again selected from the myriad directions. 29. Outstanding and surpassing for a thousand years. 30. Not establishing merit in the combination. 31. Can be called the one who misses the time. 32. Moreover, the compositions of the sages. 33. Each has fame in the five heavens. 34. Although the texts are transmitted in the scriptures, 35. The meanings are not complete in one book. 36. The emotional views are different. 37. Those who receive it have no basis. 38. Moreover, as time gradually becomes worse, 39. Life is short and wisdom is confused. Paragraphs: $ 0 3 10 14 18 26 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The conduct of non-attachment to name and form, and the conduct of supreme enlightenment, 1. Are praised by many gods and humans.🔽Those who practice the conduct of the noble ones, the conduct of equality, 2. The conduct of cutting off the path of the left, and the conduct of supreme awakening, 3. They are always focused on the meaning.🔽Those who practice the conduct of heroes, the conduct of great stability, 4. The conduct of terrifying the armies of Mara, and the conduct of supreme awakening, 5. They are headed for the essence of awakening.🔽Those who practice the conduct of retention, the conduct of the meaningful, 6. The conduct of undistracted retention, and the conduct of supreme awakening, 7. They never engage in the conduct of ignorance. 8. Those who practice the conduct of the wilderness, the conduct of complete solitude, 9. And who practice the conduct of supreme awakening, 10. They practice with perseverance.🔽“Those who practice the conduct of the foremost, the superior conduct,🔽The conduct that outshines all worlds, 11. And who practice the conduct of supreme awakening, 12. They do not practice with the lesser.🔽“Those who practice with logic, who practice with means,🔽Who practice turning away from the bliss of dhyāna, 13. And who practice the conduct of supreme awakening, 14. They do not practice with ignorance.🔽“Those who practice with views, who practice with appearances,🔽Who practice without attachment to name and form, 15. And who practice the conduct of supreme awakening, 16. They practice without fear. 17. And who practice the conduct of supreme enlightenment, 18. Their wisdom is like the limits of space.” 19. When these verses on the practice of the bodhisattvas were uttered by the sound of the lute, five thousand bodhisattvas attained the acceptance of the nonorigination of phenomena. 20. The retinue of King Ajātaśatru, the brahmins, householders, kinnaras, gandharvas, and mahoragas of Rājagṛha, and eight thousand beings in their retinues generated the mind set on unsurpassed, perfect, complete awakening. 21. They said this to the Blessed One: 22. We too will train in this bodhisattva conduct. 23. We will accomplish it through practice. 24. We will inspire countless beings to uphold this very bodhisattva conduct.” 25. Thus they spoke.🔽Then the Blessed One gave permission for the kinnara king Druma to leave. 26. With the Blessed One’s permission, the kinnara king Druma,🔽together with his sons,🔽his retinue, 27. his family, 28. and his followers, bowed their heads to the feet of the Blessed One, circumambulated the Blessed One three times, asked for his forgiveness, played their musical instruments, 29. caused a rain of flowers to fall, 30. and emitted a web of light rays. 31. The great earth shook in six ways and then he left the presence of the Blessed One. 32. In that very instant, that very moment, he arrived at his own home on Gandhamādana, the king of mountains. 33. Then Śakra, Lord of the Gods, said to the Blessed One, 34. “Blessed One, 35. the kinnara king Druma has outshone me with his worship of the Thus-Gone One and his worship of the Dharma.” 36. The Blessed One said, “Kauśika, 37. the kinnara king Druma has not only outshone you. 38. Kauśika, 39. Except for the bodhisattva mahāsattvas who have attained the levels, all the Śakras, Brahmās, Lokapālas, śrāvakas, and pratyekabuddhas in the worlds of the great trichiliocosm are outshone by the king of the kiṃnāras, Druma. Paragraphs: $ 0 3 6 8 11 13 15 19 25 33 36 #
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Please segment these sentences into coherent paragraphs: 0. and the master himself should bind the great seal,🔽or he should give instruction to the disciple, saying sarva śuddha and causing him to bind the seal. 1. Having given the disciple the instruction, he should be bound. 2. What is the purpose of doing it that way? 3. The woman endowed with passion, etc., 4. is not liberated in any way. 5. The woman is the great seal, the pledge seal, the doctrine seal, and the action seal. 6. The yogi, in union with them, should imagine that the great seal of Lokeśvara, etc., are bound. 7. This is the attachment to women. 8. Possession is the meditative concentration of the Dharma Body, which has the nature of the highest yoga. 9. He does not become separated from the meditative concentration that is endowed with liberation. 10. The yogin who is endowed with one-pointed concentration on that very [Dharma Body] abides in the essence of the highest yoga. This is the meaning. 11. The yogin of the great jewel family 12. of all the worlds of the three realms, without exception, are perfected. 13. The self-arisen is the Blessed Buddha. 14. All offerings are accomplished and perfected, is the meaning. 15. All families are all the Tathagatas, etc. 16. The pledge is the power of reality. 17. By that very seal, one seals the realm of sentient beings. That is the extensive rite. 18. The collection of words that teach what has just been explained is called a tantra. 19. Having explained the Tantra of the Attainment of the Reality of the Commitments of All Ones-Gone-Thus, 20. now, in order to teach the rite by which, having performed the yoga of one's deity, one also invites one's deity into the painting and so forth, 21. and meditates on the yoga of union, and by recollecting one's deity, all, such as the great seal and so forth, become attainments of a doubled nature, 22. [the Bhagavān] declares, thereupon, and so forth, 23. up to the Tantra of the Seal of Attainment of the Families of All Ones-Gone-Thus. 24. All Ones-Gone-Thus are the five from Vairochana up to Amoghasiddhi. 25. The families are the Tathagata, Vajra, Padma, and Ratna families. 26. Their powers are complete. 27. Their seal is the mental seal of meditation. 28. Having bound the Buddha seal, 29. the seals of the great seal, etc., are bound by the Tathagatas, Vairochana, etc. 30. Remembering the Tathagata, 31. if one meditates in front of oneself by oneself, 32. the yogi will be successful. 33. What is done to be successful? 34. It is said, “having accomplished. ” 35. By the yoga of the previously explained meditation, one will quickly be successful. 36. What is accomplished? 37. And the stability of the enlightenment of the Buddhas. 38. Thus it is said. 39. The mere unstable entity is exhausted, Paragraphs: $ 0 3 8 11 15 18 20 24 28 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. One who is able to enter in this way enters the Dharma treasury of the buddhas; 1. The mind does not give rise to doubt and further seek the definitive characteristics of dharmas. 2. Therefore, the sūtra says: 3. Subhūti! 4. From the stage of ordinary beings up to the stage of buddhahood, within the characteristics of suchness there is no duality and no distinction. 5. Attaining such a dharma is called the practice, type, and characteristics of an irreversible [bodhisattva]. 6. Furthermore, this meaning is summarized as follows: 7. The bodhisattva, on the basis of the suchness of all dharmas, that is, ultimate emptiness, abandons all worldly matters, and also does not abide in ultimate emptiness. 8. Why is this? 9. Because he attains the ultimately pure true characteristics of all dharmas. 10. If the bodhisattva hears this Dharma of non-reliance, his mind is without doubt or regret, and he does not think of relying [on others]. 11. The above matters are the true essence of the irreversible [bodhisattvas]; 12. From here below, all are the fruits of the practice of ultimate emptiness. 13. Because one attains ultimate emptiness, the mind is mature and tranquil, and one does not speak useless words. 14. What is spoken is always the Dharma, not what is not the Dharma; 15. What is spoken is all true, not false speech; 16. What is said is gentle, not coarse; 17. It is all spoken with a compassionate mind, not with an angry mind; 18. What is spoken is timely, always opportune, observing people's minds, and following their customs. 19. Now, this briefly explains the words of benefit: 20. Whether teaching the Buddha's path, the two vehicles, the path of humans and gods, or the happiness that can be attained in this world without committing offenses; 21. Because one always stays far away from the four evil actions of speech, because one has a mind of compassion and pity for sentient beings, and because one can also reduce and weaken one's afflictions, one is thus able to speak various kinds of benefi 22. Question: 23. Śrāvakas go straight to nirvāṇa and do not consider others. 24. Bodhisattvas regard sentient beings as their children and always wish to teach and transform them. How can they not consider their strengths and weaknesses? 25. Answer: 26. If sentient beings cannot be subdued and transformed, do not consider them in this way. 27. Why is this? 28. If one teaches with a good mind, they will be jealous of oneself, like a knife piercing the heart; 29. Since there is no benefit, it further increases their offenses. Therefore, do not consider their strengths and weaknesses. 30. Furthermore, bodhisattvas should think like this: 31. Even the buddhas, with their omniscience and exhausted afflictive tendencies, are still unable to completely liberate sentient beings; 32. How much more so for me, who has not yet attained the bodhisattva's supernormal powers and unobstructed cognition. How can I universally consider sentient beings? 33. Non-retrogression has those who attain supernormal powers; 34. There are also those who do not attain them. After attaining non-retrogression, they cultivate the path of supernormal powers and then attain them. 35. If one has attained spiritual powers but is not yet complete, one cannot observe everywhere. 36. Question: 37. Why didn't the Buddha answer no practice, no characteristics, no categories when Subhūti first asked about practice, characteristics, and categories, but only explained it here now? 38. Answer: 39. When the question was first asked, sentient beings were not yet attached to the characteristics of an irreversible [bodhisattva], so the Buddha's answer sometimes spoke of the characteristics of emptiness and sometimes of the characteristics of exist Paragraphs: $ 0 6 11 19 22 25 30 36 #
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Please segment these sentences into coherent paragraphs: 0. not to objectify oneself and others.🔽“ ‘Furthermore, undertaking is 1. to remove the stains of laziness. 2. Diligence is 3. to be free of the stains of effort. 4. Discernment is 5. to ripen lazy sentient beings. 6. Accomplishment is 7. to do what needs to be done. 8. “ ‘Furthermore, undertaking is 9. to accomplish what needs to be done. 10. Diligence is 11. to be skilled in what needs to be done. 12. Discernment is 13. It is not to rely on other vehicles. 14. “ ‘Practice is 15. not to waste the ripening of karma. 16. “ ‘Furthermore, undertaking is🔽memory. 17. Diligence is🔽realization. 18. Discernment is 19. intelligence. 20. “ ‘Practice is🔽interest. 21. Furthermore, undertaking is🔽knowledge. 22. Diligence is🔽discipline. 23. Discernment is🔽the door. 24. Practice is🔽the emergence. 25. “ ‘Furthermore, undertaking is 26. to master the words. 27. Diligence is 28. to retain the words. 29. Discernment is 30. to eliminate the words. 31. Practice is 32. to realize the inexpressible Dharma. 33. “ ‘Furthermore, undertaking is 34. to rely on a spiritual friend. 35. Diligence is 36. to abandon evil friends. 37. Discernment is 38. to have an impartial mind toward friends and enemies. 39. Accomplishment is Paragraphs: $ 0 8 14 16 20 25 33 #
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Please segment these sentences into coherent paragraphs: 0. and imagines that one strikes the one to be subdued. 1. Those two vajra-fists bind each other, 2. and by reciting Oṃ vajra āveśa ha pata tra ta ta, one should cause all sentient beings, such as Maheśvara, to descend. 3. Then they will descend upon oneself by their own nature.🔽Forming the two vajra-fists 4. means that one forms the two vajra-fists, 5. and one should pay homage with the two index fingers in the manner of binding armor. 6. Oṃ buddha maitri vajra rakṣa haṃ 7. By saying this, the suffering of all beings, such as Maheśvara, is removed. 8. The protection of oneself and others by this is the result. 9. Binding in the palm of the vajra, 10. means binding the vajra in the palm of the hand.🔽With the two thumbs, one should cover the vajra. 11. By that, the great vajra family is accomplished. 12. By binding this, at the time of the activity of holding the commitments of the entire wheel of the three worlds, 13. or at the time of meditating on the supreme royal maṇḍala with the mantra Oṃ vajra samaya grihṇa bandha samayaṃ, one should enter this, and the master should enter the maṇḍala of the great victory over the three realms for the master and disciples. 14. Having made the vajra resolve,🔽one should display the vajra mind.🔽Having bound the vajra mind as taught in the great maṇḍala of the vajra realm, 15. one should display the vajra mind. 16. Having extended the two little fingers like needles,🔽one should extend the two thumbs 17. and press down on the two index fingers.🔽This is the second pledge seal of all those who hold the pledge of the three realms, at the time of meditating on the supreme king of maṇḍalas, 18. or at the time of action. 19. Its mantra is this: 20. This is the great vajra, 21. blessed by all the buddhas. 22. If one transgresses this pledge,🔽the families will quickly be reduced to dust. 23. Oṃ hana samaya hūṃ phaṭ.🔽Having bound the two vajra seals,🔽one should display the vajra mind. 24. Having bound the two vajra fists, 25. Interlocking the two index fingers, 26. twist to the right with force, 27. and again twist to the left.🔽This is the mudra for summoning the deities at the time of action 28. or at the time of the supreme royal maṇḍala. 29. Its mantra is:🔽oṃ baliṃ oṃ baliṃ vajra ākarṣaya jaḥ. 30. Having made the firm vajra bond, 31. the two index fingers are extended, 32. bent and placed in the middle of the two thumbs, 33. and squeezed. This is the mudra of the deities in the space. 34. This is applied at the time of action 35. or at the time of meditating on the supreme royal maṇḍala to give orders to the deities in the space. 36. Its mantra is hūṃ vajra āgra pītaya hūṃ. 37. is formed with both hands, 38. and the two little fingers are bound.🔽This is the mudra of the sky-farers,🔽formed by raising up the two vajra fists, 39. and interlacing the index and little fingers. Paragraphs: $ 3 9 14 16 23 30 37 #
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Please segment these sentences into coherent paragraphs: 0. whose eyes are captivating, like the petals of an utpala flower, 1. whose face is radiant with the clear light of her teeth, and whose complexion is pure and lovely. 2. Her breasts are round and full, and her chest is well adorned with her breasts.🔽Her body and limbs are smooth, beautiful, and youthful. 3. One sees a delightful celestial mansion with a beautiful upper story, 4. a lovely celestial palace with beams and rafters crossed in a latticework pattern. 5. The courtyard is beautified by a row of pillars. 6. The houses and mansions are connected by a thick wall.🔽The upper floors and the city are connected. 7. In such places, there are rows of parks, fruit trees, and flowering trees, and various species of deer roam the mountains. 8. There are countless birds singing sweetly. 9. There are beautiful, thick rows of forest. 10. When he sees these things in a dream, 11. he has a correct perception of them all. 12. Then, as soon as he wakes up, he sees nothing at all. 13. Because the things that appear in a dream are not real. 14. In the same way, when the yogi is confused by the sleep of ignorance, he sees the things of the conventional world, with their colors, shapes, faces, feet, hands, and behavior, 15. They are seen, heard, smelled, tasted, touched, and thought of as being of various kinds, with various appearances, various colors, various forms, various ages, various sizes, various accouterments, various temperaments, various destinations, and var 16. When the eye of intelligence opens and one is free from the sleep of the latent tendencies of ignorance, then, like one who has awakened, the stainless wisdom of the sugatas arises. At that time, nothing is seen at all. 17. Because the essence of entities is not observed. 18. Again, for example, someone at night in thick clouds, where even the appearance of the host of stars is obscured, is motivated by fear. 19. With an unreal imagination, he imagines a non-existent demon with matted hair and red, glaring eyes. 20. He sees a terrifying figure with long, rough fingernails, stretching out its arms and preparing to strike. 21. When the orb of the sun rises, it clears away all the darkness. 22. When the directions and the intermediate directions are illuminated, he is free from fear and terror and does not see any unreal demons at all. 23. Here, sentient beings are in the darkness of the night of existence, in the midst of the darkness that obscures the light of consciousness with the gloom of ignorance.🔽 24. Here, in the darkness of the night of cyclic existence, the light of consciousness is obscured by the darkness of ignorance, and those whose minds are disturbed by incorrect thoughts see the terrifying forms of inner and outer things that are not ult 25. When the sun of the perfect wisdom that knows emptiness, the absence of attributes, and the absence of aspiration rises, 26. and all the latent propensities of ignorance and the afflictions that bind one to cyclic existence are dispelled, the objects of mind and mental factors, along with their things and natures, are not seen and are not observed. 27. When the unsurpassed wisdom arises, 28. Because they have attained the great relief. 29. Thus, by reasoning, it has been shown that all things are like a dream, like a knot in a rope, like an illusion, and so on, in the conventional sense. 30. And it has been shown that in the ultimate sense, they are non-existent, luminous, non-apparent, and free from conceptual elaboration. 31. Now, the same point is being taught by means of scriptural authority. 32. The master has said: 33. The eye of one who is free from cataracts 34. Does not see the hair net, the moon, the fly, or the double moon. 35. The wise, free from the darkness of the obscurations of the afflictions and of the knowable, 36. And endowed with the stainless eye of omniscience, 37. Do not see anything at all. 38. For example, while asleep, under the influence of sleep, 39. One sees sons, daughters, and mansions. Paragraphs: $ 0 3 7 10 14 18 23 25 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. You too should guard it. 1. The disciple said, I am going to give you a gift. 2. I pray to the protector. 3. The buddhas who remain are the most excellent. 4. From this time onward, I will become a buddha. 5. To me, O supreme one, you have requested. 6. How do you know the protectors of the three times? 7. This is the definitive cause for awakening. 8. The bodhicitta is unsurpassed. 9. I will create the holy ones. 10. The Buddha, Mañjuśrī, was ordained. 11. The three disciplines are the training in discipline, the gathering of virtuous qualities, and the discipline for benefiting sentient beings. 12. I will hold it firmly. 13. The Buddha, Dharma, and Saṅgha. 14. The Three Jewels are the highest. 15. From this day forward, I will continue to do so. 16. They will never be abandoned. 17. The great Vajra family. 18. The vajra bell and the seal. 19. They should be held to be true. 20. The wise will also be taken. 21. The king of the gods is a jewel of the highest quality. 22. And the pledge of loyalty is pleasing. 23. Six times a day. 24. The four kinds of blindness are the four kinds of blindness. 25. The great awakening is the result of the great awakening. 26. The best of the pure lotuses. 27. The outer and secret vehicles are the three. 28. The Dharma is the most sacred. 29. The great and supreme of actions. 30. He is endowed with all vows. 31. They should be held to be true. 32. What is the use of offering? 33. The bodhicitta is unsurpassed. 34. I have created the holy ones. 35. For the sake of all sentient beings. 36. I have taken the vows. 37. I will free those who have not crossed it. 38. The one who is not free will be free. 39. The breath is not exhaled, but it is exhaled. Paragraphs: $ 0 6 11 13 17 24 28 32 #
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Please segment these sentences into coherent paragraphs: 0. His father was Shara Minyakati. 1. These thirty-two are the precious generations of bodhisattvas. 2. Therefore, it is called the source of the precious bodhisattvas. 3. The Blessed One gave her a precious maiden, called Good Luck. 4. It is good that you have said this, my daughter, to inspire the bodhisattvas to engage in the precious activities. 5. Good, said the girl. 6. Those who develop the mind for unsurpassed, perfect, complete awakening are holy beings. 7. He taught me limitless qualities. 8. Why? 9. The precious Śrāvaka and the precious Pratyekabuddha do not produce the Buddha-God. 10. The precious hearer and pratyekabuddha will come from the Buddha. 11. From the precious bodhicitta, the buddhas, dharmas, and saṅgha deities will arise. 12. Then the venerable Śārabhadra said to the Blessed One, O Blessed One, I am a beggar. 13. Blessed One! 14. How wonderful is the wisdom of the precious lotus, how wonderful is the confidence of the lotus, and how it is that the one who has attained the true knowledge of the lotus is shown! 15. The Blessed One said, I am the one who has the power to do this. 16. He was the son of Śāra Mādhyāti. 17. What do you think? 18. The girl thought, I have not attained true knowledge. But this was not the case. 19. The precious girl has perfected her own mind. 20. They will have endless confidence. 21. Then the venerable Śāravarahi said to the princess: 22. Girl, you have to start with the teaching of true knowledge. 23. Be brave! 24. The girl replied, I am a jewel. 25. His father was Shara Minyakati. 26. The function of correct knowledge is to examine and teach the Dharma in all respects. 27. His father was Shara Minyakati. 28. Why is the word mind of enlightenment a word that means the perfect knowledge of the individual? 29. This is the generation of the mind that is completely absorbed by all things. This is the knowledge of the individual. 30. This is the generation of the mind that is truly present in the realm of phenomena. This is the knowledge of phenomena. 31. All the analysis that arises from that, and all the definitive words, are the correct knowledge of definitive words. 32. This is the perfect knowledge of individual confidence. 33. The meaning of the meaning is that it is neither a cause nor a permanent thing. 34. This is the correct understanding of the individual. 35. The true knowledge of phenomena is the knowledge of phenomena through an illusory mind. 36. The word defined in the context of the cognition of the mind is the correct knowledge of the individual words of the definitive. 37. This is the perfect knowledge of each of the six objects, without attachment or pride. 38. The meaning is the definitive meaning. 39. The Dharma is like a mirror. Paragraphs: $ 0 6 12 16 21 28 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Tissa bowed down to Mahāmoggallāna and sat down to one side. 1. Mahāmoggallāna said to him, 2. “Tissa, which gods know whether someone has a remainder or no remainder of clinging?” 3. “Sir, the gods of the Brahmā group know this.” 4. “But do all the gods of the Brahmā group know this?” 5. “No, sir.” 6. ‘With residual attachment or without residual attachment’? 7. Those gods of the Brahma-order who are satisfied with the life-span of Brahma, 8. satisfied with the beauty of Brahma, satisfied with the happiness of Brahma, satisfied with the glory of Brahma, satisfied with the sovereignty of Brahma,🔽they do not understand the escape from the Brahma-order as it really is. 9. They do not know: 10. ‘With residual attachment or without residual attachment’? 11. But those gods of the Brahma-order who are not satisfied with the life-span of Brahma, 12. not satisfied with the beauty of Brahma, not satisfied with the happiness of Brahma, not satisfied with the glory of Brahma, not satisfied with the sovereignty of Brahma,🔽they understand the escape from the Brahma-order as it really is. 13. They know: 14. ‘With residual attachment or without residual attachment’? 15. Here, sir, a bhikkhu is liberated in both respects. 16. The gods know him thus: 17. ‘This venerable is liberated in both respects. 18. As long as his body lasts, the gods and humans will see him. 19. But when his body breaks up, the gods and humans will not see him.’ 20. In this way, sir, the gods know 21. whether someone has or has not exhausted the taints. 22. Here, sir, a bhikkhu is liberated by wisdom. 23. The gods know him thus: 24. ‘This venerable is liberated by wisdom. 25. As long as his body lasts, the gods and humans will see him. 26. But when his body breaks up, the gods and humans will not see him.’ 27. In this way, sir, the gods know 28. whether someone has or has not exhausted the taints.” 29. But, dear Moggallāna, here a bhikkhu is a body witness. 30. The devas know him thus: 31. ‘This venerable one is a body witness. 32. Perhaps, by frequenting suitable resting places and associating with good friends, by making use of suitable medicines and by moderating his activities, 33. he will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.’ 34. Thus, dear Moggallāna, the devas know 35. that he has taints that still need to be eliminated. 36. But, dear Moggallāna, here a bhikkhu has reached the end of suffering. 37. The devas know him thus: 38. ‘This venerable one is one who has reached the end of the cycle.🔽He has broken the scaffolding, has dismantled the bridge, and has filled in the moats.🔽He has demolished the fort, smashed the chariots, and has no chariot of his own.🔽He has cut the fe 39. Perhaps he will make use of suitable dwellings, mix with good friends, and control his sense faculties, Paragraphs: $ 0 7 11 15 22 29 36 #
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Please segment these sentences into coherent paragraphs: 0. The key point is to stay at the top. 1. It is a subject. 2. The path of the path is to be reversed. 3. The meaning of this is that the mind is pacified by the water of the north, which is characterized by the body of the Dharma, which is the illusion, the luxury, and the mental state. 4. Follow the stages of completion. 5. The three kāyas are explained in the same way. 6. This is because the characteristics of the five tathāgatas are explained. 7. The five tathāgatas are called the five. 8. Brahmā is the name of the root text. 9. The seed that is in the wheel of the heart. 10. Since there is no difference between mantra and body, 11. Again, I will explain. 12. The five tathāgatas. 13. The five winds, such as life, are to be understood. 14. The secret is the combination of cola and cola. 15. The five tathāgatas are also known as the secret of the secret of the vajra of confusion, which is taught by the mantra of the vajra of the wisdom essence and so forth. 16. The five rays of light that dwell within the bodhicitta sphere are to be understood. 17. The five tathāgatas alone are the five aggregates. 18. Form and feeling. 19. The aggregates of form are the appearances. 20. The aggregate of feeling is the sun vajra. 21. The aggregates of perception are called the lotus-gathering lord. 22. The aggregates of the formations will be Vajra King. 23. The aggregates of the excrement are called Heruka. 24. The object and the subject are connected. 25. Like fire and wood, 26. The aggregates are not visible. 27. How? 28. The five tathāgatas are the five concepts. 29. It burns thoughts. 30. This is what happens. 31. Again, I explained. 32. It is certain that only the five aggregates that are contaminated are the essence of the uncontaminated. 33. The five are understood to be suchness. 34. The Secret Explanation. 35. When the form aggregates are connected with the seal, the color of the seal and the shape of the seal are seen. 36. The mind is luminous and the appearances are in accord with the latter. 37. It is the characteristic of the aggregates of form, and it is the manifestation. 38. The experience of the bliss of the two is the experience of the bliss of the two. 39. It is characterized by the aggregates of sensations. Paragraphs: $ 0 3 8 11 15 18 24 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. Answer: 1. One is defiled, three have two. 2. The birth existence is only defiled, because the continuity of life is due to a defiled mind, not an undefiled one. 3. For an ordinary person in the desire realm, there are thirty-six mental factors that cause the continuity of life for each mental factor. 4. For an arhat, there are four mental factors to be eliminated by the path of cultivation, and it is the same for each mental factor. 5. For an ordinary person in the form realm, there are thirty-one mental factors that cause the continuity of life for each mental factor. 6. The three types of afflictions of the sages are also like this in the formless realm. 7. Afflictions cause the continuity of birth, not the entanglements and defilements. 8. The rest are both defiled and undefiled. 9. Question: 10. For how long is the practitioner most obstructed by karma? 11. Answer: 12. If one is free from desire for the desire realm, transcends the first existence, 13. And gives rise to the dharma of patience, one is most obstructed by karmic hindrances. 14. At these three times, the practitioner is most obstructed by karma. That is, when the sage is free from desire for the desire realm, the karma of the desire realm most obstructs. 15. The meaning is said: If you are free from desire, where will I experience the retribution? 16. Because the sage, being free from desire for the desire realm, does not experience birth and death in the desire realm, and forever attains relief, and because he does not retrogress from the fruit and ends his life. 17. That is, when one attains the fruit of arhatship, the karma that will be experienced in the next life most obstructs. 18. The meaning is that you have crossed over the first stage of existence and non-existence, and there is no place of rebirth for you. In what place will I receive retribution? 19. It is said that when abiding in the dharma of the peak and giving rise to patience, one receives retribution for evil destinies, and karma creates extreme obstacles, because by giving rise to the dharma of patience one is forever separated from evil 20. The rest is as explained above. 21. Question: 22. How many kinds of things are there? 23. Answer: 24. It should be known that there are five kinds: intrinsic nature, cause, 25. Bondage, appropriation, and all objective things. 26. There are five kinds of things, namely, intrinsic nature things, causal things, bound things, appropriated things, and objective things. 27. As for intrinsic nature things, if a dharma is its own intrinsic nature, it is called a thing by means of the name. 28. As it is said, if one obtains a thing, one accomplishes that thing. 29. As for causal things, as it is said, what is a thing with causes? 30. The answer is: 31. There are causes. 32. As for bound things, as it is said, if this thing is bound by the fetter of craving, is that thing also bound by the fetter of hatred? 33. Those five kinds of dharmas are called by the name of the five kinds of dharmas. 34. The matter of appropriation is like the appropriation of grasping, as explained in the matter of the field and the matter of the household, and so on. 35. The matter of objects is as explained, all dharmas are known by the knowledge that knows them, according to their matter. 36. If a dharma is the condition of that dharma, it is called by the name of the matter. 37. There are also other five kinds of matters. 38. The aggregates are explained as the matters, the realms and sense bases are also explained as matters, 39. And the world and moments, these are called the five kinds of matters. Paragraphs: $ 0 9 11 21 23 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. If one is able to understand in this way, one is called wise; 1. Upholding this sūtra, hearing it one is able to believe and understand. 2. Revealing this sūtra, the place where the wise practice; 3. If one is able to uphold this sūtra, one should increase diligent effort. 4. At that time Ānanda further spoke a verse, saying: 5. Practicing to the full a hundred yojanas, or even a thousand yojanas; 6. One should go to the wise ones, where there is this sūtra Dharma. 7. One should always go to that place, in order to listen to this sūtra; 8. Having listened, and then believing and understanding, one's mind always accords with it. 9. Even if the world is filled with fire, a hundred thousand koṭīs of yojanas; 10. Wherever this sūtra is, the wise should listen quickly. 11. If seeking the noble samādhi, the supreme among all meditations, 12. One should expound such a sūtra to eliminate all afflictions. 13. If there are those who wish to abandon it and delight in worldly affairs, 14. In order to reveal this sūtra as taught by the Buddha, 15. If wishing to see all Buddhas, Akṣobhya is supreme; 16. Among all forms of upholding, this sūtra is foremost. 17. If wishing to attain all happiness and cultivate bodhisattva practices, 18. One should expound this sūtra and quickly reach the blissful state. 19. If wishing to see the three Buddhas and the inconceivable Land of Bliss, 20. One should expound this sūtra as taught by the Buddha. 21. At that time the Buddha told Ānanda:🔽Excellent! 22. Excellent! 23. When this sūtra is being spoken, if sons and daughters of good family hear it, their minds will not be distracted. If they read and recite this sūtra, they will be far removed from all close attachments and will also completely eliminate all thoughts 24. If they wish to see the Buddha, they will immediately be able to see him. When their life is about to end, they will be able to see the faces of a hundred thousand buddhas. 25. Why is this? 26. Because such sons and daughters of good family are protected and remembered by all buddhas. After this sūtra has been spoken, they will be able to uphold and recite it with faith and understanding, and will also expound it in detail to others. 27. Chapter 9: The Land of Peace and Bliss, from the Sutra of the Irreversible Wheel of Dharma At that time, among the four assemblies of monks, nuns, laymen, and laywomen, there was a young girl named Lion, who together with five hundred young girls add 28. World-Honored One! 29. If there are women who read and recite this sutra, and are able to explain it to others, what kind of blessings will they obtain? 30. The Buddha told the youth Lion: 31. If there are women who abide in anuttarā-samyak-saṃbodhi, uphold and recite such a sutra, and are able to explain it to others, know that this will be their last female body, and they will not receive it again. 32. Why is this? 33. Because they are able to uphold and recite this sutra, explain it to others, and their minds are undisturbed, all their afflictions will be eliminated. 34. If there are women who should give rise to afflictions, they will also be prevented from doing so. 35. Lion said to the Buddha: 36. World-Honored One! 37. How can the characteristics of women give rise to afflictions? 38. The Buddha said: 39. Lion! Paragraphs: $ 0 4 21 27 28 30 35 39 #
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Please segment these sentences into coherent paragraphs: 0. In the ten precepts, one can know by searching. 1. The above are the four skillful means of searching, also called seeking wisdom: 2. First, seeking through names, second, seeking through meanings, third, seeking through self-nature, and fourth, seeking through distinctions. 3. Below is the second, clarifying the wisdom of suchness. 4. Within this, there are six: 5. First, questioning the basis of the holy life, namely that the three times are all empty. 6. First, general observation, later specific explanation. 7. That is to say, this present dharma has no essence that can abide, and therefore does not flow to the past; 8. Also, because of having no essence, there is nothing that can continue to flow to the future; 9. Also, because the past is extinguished and nonexistent, there is no entity that can continue and flow to the present; 10. Also, because the future has no essence, there is no dharma that can arise and reach the present. 11. The same should be understood for the moments before and after. 12. Second, questioning the essence of the holy life. 13. Third, questioning the basis of the holy life, namely, among the above ten dharmas, which is the holy? 14. Where is the holy? 15. Fourth, questioning the master of the holy life. 16. Fifth, questioning in terms of existence and nonexistence. 17. Sixth, questioning in terms of the five aggregates. 18. In the third, the benefits of accomplishing the contemplation, first, in accomplishing the contemplation, there is first a doctrinal explanation. 19. As above, observing the ten dharmas as empty in the three times, therefore it is said that the equality of the dharmas of the three times is distinguished; 20. The later metaphor can be understood. 21. Second, Thus and below clarify the characteristics of benefit, which are twofold: 22. First, the benefit of delusion not obstructing the mind. How can it be said that it is not obstructed? 23. Because of not grasping at characteristics. 24. What is the cause of not grasping? 25. Because of having no nature. 26. Second, the benefit of penetratingly illuminating the Dharma realm. The Dharma and metaphor can be understood. 27. Moreover, it can also be said that the previous observation of the six dharmas such as the body are equal, like empty space, and the later observation of the four dharmas such as the Buddha are like empty space. 28. The fourth is the conclusion of the name, which can be understood. 29. The first question is answered. 30. Below is the answer to the second question. 31. Because of the accomplishment of the previous contemplation practice, one further cultivates superior practices and enters the stage of the ten abodes. 32. There are three parts in the text: 33. First, the wisdom of profound contemplation of the fruition; 34. Second, the increase of great compassion; 35. Third, below all discrimination, using principle to guide the previous two, which is the accomplishment of the three virtues, three bodies, etc. of the three minds and three precepts. 36. Because in the above text, one attains a portion of the ten powers in the initial stage of abiding, now that the practice is complete and one enters the stage, it is initially distinguished. 37. The first two texts can be understood. 38. The third has two parts: first, the Dharma, and second, the analogy. 39. In the Dharma, there are two: Paragraphs: $ 0 3 6 12 13 15 16 17 18 21 27 29 30 32 36 38 #
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Please segment these sentences into coherent paragraphs: 0. The heavenly beings again thought in their minds: 1. How is it, Subhūti! 2. Are people like illusions and Dharma teachers like illusions? 3. Are people like transformations and listeners like transformations? 4. Subhūti said: 5. Exactly so, exactly so! 6. Heavenly beings! 7. People are like illusions and Dharma teachers are like illusions; 8. people are like transformations and Dharma teachers are like transformations. 9. The self is like a dream, and form is also like this; 10. feelings, perceptions, mental formations, and consciousness are also like a dream. 11. Eyes and forms are like a dream, and ears, nose, tongue, body, and mind are also like this; 12. all the various contacts one experiences are also like a dream. 13. Inner emptiness, outer emptiness, proximate emptiness, distant emptiness, true emptiness, all emptiness, and emptiness of non-existence are all like dreams. 14. The thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive abilities of the Buddha are also like dreams, illusions, and transformations. 15. The fruits of stream-entry, once-returning, non-returning, and arhatship are also like illusions and dreams, and from the pratyekabuddha up to the Buddha of the three times are also like illusions and dreams. 16. The gods said to Subhūti: 17. Even the Buddha's path is like an illusion and a dream? 18. Subhūti said: 19. Even nirvāṇa is also like an illusion and a dream. 20. The gods asked Subhūti: 21. Even up to nirvāṇa, is nirvāṇa also like a dream? 22. Subhūti said: 23. The fundamental and ultimate Dharma of nirvāṇa is the most revered, yet it is non-existent. 24. I also call it like an illusion, like a dream. 25. Why is it so? 26. Illusions, dreams, and nirvana are non-dual and also not various, empty and non-existent. 27. Then the Venerable Śāriputra, Mahāmaudgalyāyana, Mahākauṣṭhila, Mahākātyāyana, Bhadrikoṭika, Mahākāśyapa, and countless thousands of bodhisattvas asked the Venerable Subhūti: 28. This prajñā-pāramitā is profound, difficult to understand, difficult to comprehend, tranquil, and subtle. 29. What profound and subtle person can accept it? 30. Subhūti said to the disciples and bodhisattvas: 31. The bodhisattva-mahāsattvas who are irreversible are able to accept this profound, inconceivable practice of non-thought, which emerges from the profound and distant, is difficult to reach and understand, is tranquil and lofty, and abides in the wisd 32. Those who have seen the truth are arhats who have fulfilled their aspirations. In the past, they have already cultivated practices under the buddhas and have made offerings to countless hundreds of thousands of buddhas. They have planted the roots of 33. If they contemplate the formless, they do not conceptualize the five aggregates as signless, and they do not conceptualize the mind as signless. 34. Do not contemplate consciousness as wishless, do not contemplate form as wishless, and so on up to feeling, perception, mental formations, and consciousness. 35. Do not contemplate the five aggregates as conceptual, do not contemplate the five aggregates as non-conceptual. 36. Do not contemplate form as unborn, do not contemplate form as unceasing, do not contemplate it as tranquil and void; 37. and so on up to feeling, perception, mental formations, and consciousness. 38. Do not contemplate the eyes, ears, nose, tongue, body, and mind as unborn, unceasing, tranquil, and void; do not contemplate the various conditions of change and practice, such as giving, morality, patience, vigor, meditation, and wisdom, as born or 39. The fruits of stream-entry, once-returning, non-returning, and arhatship, as well as pratyekabuddha enlightenment and omniscience, are all known to be empty. Omniscience does not think of emptiness, and omniscience also has no wishes. That which has Paragraphs: $ 0 4 16 18 20 22 27 30 #
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Please segment these sentences into coherent paragraphs: 0. the four establishments of mindfulness are non-existent and cannot be attained, the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are non-existent and canno 1. Śāriputra! 2. the ten powers of the Buddha are non-existent and cannot be attained, the four fearlessnesses, four unobstructed understandings, great kindness, great compassion, great joy, great equanimity, eighteen distinctive abilities of the Buddha, omniscience, 3. Śāriputra! 4. suchness is non-existent and cannot be attained, the dharma realm, dharma nature, dharma abiding, dharma determination, reality limit, equality, and detached nature are non-existent and cannot be attained. 5. Śāriputra! 6. The dharmas of a stream-enterer are non-existent and cannot be attained, the dharmas of a once-returner, non-returner, arhat, pratyekabuddha are non-existent and cannot be attained. 7. Śāriputra! 8. The dharmas of a bodhisattva are non-existent and cannot be attained, the dharmas of a tathāgata are non-existent and cannot be attained. 9. Śāriputra! 10. In brief, whether permanent or impermanent, whether blissful or painful, whether self or non-self, 11. whether pure or impure, whether empty or not empty, whether signless or with signs, 12. whether wishless or with wishes, whether tranquil or not tranquil, whether separated or 13. not separated, whether defiled or pure, whether arising or ceasing, whether conditioned or 14. unconditioned, whether with outflows or without outflows, whether wholesome or unwholesome, whether with offenses or 15. without offenses, whether worldly or supramundane, whether belonging to saṃsāra or nirvāṇa, 16. whether past, future, or present, whether wholesome, unwholesome, or indeterminate, 17. whether bound to the desire realm, form realm, or formless realm, whether pertaining to training, post-training, or neither, 18. whether to be abandoned by seeing the truths, to be abandoned by cultivation, or not to be abandoned, whether 19. internal, external, or in between, such phenomena are all non-existent and cannot be apprehended. 20. Why is it so? 21. Because of inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, emptiness of the ultimate, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness 22. Śāriputra! 23. If bodhisattva-mahāsattvas practice prajñā-pāramitā like this, when they carefully observe that all dharmas are non-existent and unobtainable, their minds do not become depressed or sorrowful, and their minds are not startled, frightened, or terrifie 24. At that time, Śāriputra asked Subhūti, 25. For what reason is it known that these bodhisattvas who practice prajñā-pāramitā are always inseparable from prajñā-pāramitā? 26. Subhūti replied, 27. Because when these bodhisattva-mahāsattvas practice prajñā-pāramitā, they know that prajñā-pāramitā is separate from the nature of prajñā-pāramitā, and they know that dhyāna, vīrya, kṣānti, śīla, and dāna-pāramitā are separate from the nature of dhyā 28. Śāriputra! 29. For this reason, it should be known that these bodhisattva-mahāsattvas who practice the perfection of wisdom are always inseparable from the perfection of wisdom. 30. Śāriputra! 31. Because these bodhisattva-mahāsattvas, when practicing the perfection of wisdom, know that form is separate from the intrinsic nature of form, and know that feeling, perception, formation, and consciousness are separate from the intrinsic nature of f 32. they know that the eye sense base is separate from the intrinsic nature of the eye sense base, and know that the ear, nose, tongue, body, and mind sense bases are separate from the intrinsic nature of the ear, nose, tongue, body, and mind sense bases 33. they know that the form sense base is separate from the intrinsic nature of the form sense base; 34. they know that the sound, smell, taste, touch, and dharma sense bases are separate from the intrinsic nature of the sound, smell, taste, touch, and dharma sense bases; 35. They know the eye element as it really is, apart from the intrinsic nature of the eye element. They know the form element, eye consciousness element, and eye contact, as well as the feelings produced by the condition of eye contact, as they really ar 36. They know the ear element as it really is, apart from the intrinsic nature of the ear element. They know the sound element, ear consciousness element, and ear contact, as well as the feelings produced by the condition of ear contact, as they really a 37. They know the nose element as it really is, apart from the intrinsic nature of the nose element. They know the smell element, nose consciousness element, and nose contact, as well as the feelings produced by the condition of nose contact, as they rea 38. They know the tongue element as it really is, apart from the intrinsic nature of the tongue element. They know the taste element, tongue consciousness element, and tongue contact, as well as the feelings produced by the condition of tongue contact, a 39. They know the body element as separate from the body element's own nature, and they know the touch element, the body consciousness element, and the body contact, as well as the feelings produced from the condition of body contact, as separate from th Paragraphs: $ 1 7 9 20 24 26 28 30 #
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Please segment these sentences into coherent paragraphs: 0. “It is a serious transgression. 1. “Reverend, if a monk says, 2. ‘I have regressed,’ 3. what is the offense? 4. “If he declares that he has regressed from his attainment, 5. he commits an offense entailing expulsion. 6. If he declares that he has regressed from what he has not attained, 7. he commits a serious transgression. 8. “Reverend, if a monk thinks, ‘I have been declared to have attained the fruit of stream-entry,’ 9. but🔽is declared to have attained the fruit of a once-returner, 10. “If he thinks, ‘I have been declared to have attained the fruit of a once-returner,’ 11. but 12. is declared to have attained the fruit of a non-returner,🔽“If he thinks, ‘I have been declared to have attained the fruit of a non-returner,’ 13. but 14. is declared to have attained the fruit of an arhat, 15. what is the offense?🔽“If he thinks, ‘I have been declared to have attained the fruit of an arhat,’🔽but🔽is declared to have attained the fruit of a non-returner, 16. “It is a serious transgression. 17. “Reverend, what if a monk says to another,🔽‘On Vulture Peak is the fruit of stream-entry,’🔽‘On the slope of Gṛdhrakūṭa is the fruit of once-returning,’ 18. ‘On the slope of Gṛdhrakūṭa is the fruit of non-returning,’ 19. ‘In the Veṇuvana is the fruit of the highest arhatship,’ 20. what is the offense?”🔽“If he says this, thinking, 21. ‘I was taught this by the Blessed One,🔽I recited it, and I did not neglect it,’ 22. “It is a serious transgression. 23. “If he says this, thinking,🔽‘I was taught this by the Blessed One,🔽I recited it, and I did not neglect it,’ 24. “It is a serious transgression.🔽“If he says this, thinking, 25. ‘I was taught this by the Blessed One,🔽I recited it, and I did not neglect it,’ 26. “It is a serious transgression.🔽“Reverend, what if a monk, not knowing, says to another, ‘I saw a non-human, and that non-human spoke to me about the fruits of asceticism,’ what is the offense?” 27. “If he says this, thinking,🔽‘I was taught this by the Blessed One,🔽I recited it, and I did not neglect it,’ 28. “It is a serious transgression. 29. “If, thinking that a non-human is a human, one predicts a human quality, 30. what does one commit?” 31. “It is a serious transgression. 32. “If, thinking that a human is a non-human, one predicts a human quality, 33. what does one commit?” 34. “It is a serious transgression. 35. “If, thinking that a human is a human, one predicts a human quality,🔽what does one commit?” 36. “It is a defeat. 37. “Reverend, if a monk says, 38. ‘I have attained what is to be attained by the śrāvakas,’ 39. what is his offense?” Paragraphs: $ 0,8,15,17,26,29,37 #
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Please segment these sentences into coherent paragraphs: 0. The first is the conclusion of the above brief explanation. 1. Next, it points to the detailed explanation in the sutra. 2. It explains and reconciles the different names. 3. Moreover, this bodhisattva is like a great cloud, not yet manifesting supreme enlightenment. If he manifests enlightenment, 4. Ji says: 5. The tenth ground has three minds. 6. The first is entering, the second is abiding, and the third is fulfillment. 7. The mind of fulfillment is called the bodhisattva of equal enlightenment. 8. The Tathāgata is called the bodhisattva of wondrous enlightenment. 9. The minds of entering and abiding are not called equal enlightenment. 10. If one is in the two minds of entering and abiding, if one has not yet manifested equal enlightenment, 11. if one is in the mind of fulfillment, each has already manifested equal enlightenment. 12. Moreover, equal enlightenment is the Buddha, 13. it is not necessarily the bodhisattva of equal enlightenment. 14. It is said that this bodhisattva, while on the ground, before attaining equal enlightenment, is also able to transform and give birth, like clouds and rain, expounding the Dharma. 15. If one attains equal enlightenment as a Buddha, one is also able to transform and give birth, like clouds and rain, expounding the Dharma. 16. It is said to be similar to the Buddha. 17. Like the bodhisattva of equal enlightenment is called equal enlightenment. 18. The above extensively clarifies the distinctions within abiding. 19. From here on it generally clarifies. 20. The text is divided into five parts. 21. The first clarifies the extent of cultivation and realization. 22. The second clarifies the stages of severing hindrances. 23. The third clarifies the gradual purification. 24. The fourth point clarifies how the eight dharmas mentioned in the chapter on merit are included within these thirteen abodes. 25. The fifth point clarifies how the major categories and minor sequences correspond. 26. The first point is divided into two parts. 27. First, it generally responds to objections. 28. Later, it clarifies the cultivation and realization of the abodes, and the length of the kalpas. 29. The meaning of the objection in the previous section is as follows: 30. Each of the bodhisattvas in the ten grounds cultivates the myriad practices. 31. Why did it previously say that the first ground cultivates giving, the second ground upholds precepts, the third ground cultivates samādhi, and the fourth ground cultivates the factors of enlightenment, etc.? 32. Therefore, the treatise responds to this by saying: 33. The branches and merits of the later abodes are not all absent in the earlier abodes, but because they are of a lower grade, they are not included in the count. 34. Although the previous grounds cultivate [the practices], they are not yet perfected, and therefore they are not established. 35. Only when they are perfected in the later grounds are they established. 36. Master Tai says: 37. If one relies on the merits cultivated within these twelve abodes of the bodhisattva, 38. they are also fully present within the first abode of the seed nature. 39. However, because it is not yet complete, it is not yet established as the name of the remaining eleven abodes. Paragraphs: $ 0 4 18 20 29 36 #
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Please segment these sentences into coherent paragraphs: 0. The eyes and so forth are the only factors that are the cause of the mind. 1. They cannot see anything else. 2. They are like reflections, without any thought. 3. The Buddhas body is the body of a buddha. 4. Because there is no true awareness. 5. The Buddha is not omniscient. 6. The eyes of the gods are the eyes of those with the most intense desire. 7. The Buddha said, I am the Buddha. 8. The name of the gods is the name of everything. 9. How could he be omniscient? 10. If you know it with wisdom, 11. What will the Buddha do? 12. The wisdom that abides in the form is the knowledge. 13. Therefore, the body is omniscient. 14. The body is not different from the body. 15. The Buddha said, The wisdom is the wisdom. 16. Does it have a body or a limb? 17. After the passing of suffering, the body is destroyed, because the body is the subject of destruction. 18. And wisdom will be destroyed. 19. Therefore, the Buddha is the body of wisdom. 20. It is not worthy of destruction. 21. The wisdom is present in the body. 22. Since there is no body, there is no omniscience. 23. The wisdom that arises from dependent arising is the wisdom that is the basis of the two. 24. Therefore, it will be destroyed. 25. The body of the transcendent wisdom of experience. 26. The omniscient one is a non-Buddhist. 27. Therefore, the buddha bodies are the same as the body. 28. It is not necessary to know everything. 29. It is also different from wisdom. 30. How could a buddha be born? 31. The Buddha is like this. 32. This is the kind of yoga that is taught. 33. What is the worlds ignorance? 34. The form that one wishes to conceive 35. To accomplish the wisdom of the Buddha. 36. They want to eat the sky. 37. They have no compassion for beings, and have abandoned all means and wisdom. 38. The profound and vast teachings. 39. They are intelligent. Paragraphs: $ 0 6 13 19 25 30 33 37 #
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Please segment these sentences into coherent paragraphs: 0. This is because the suchness of form and so forth is profound. 1. The profound is the union of the two. 2. Because they are difficult to fathom, the Buddha said, The depth of form and so forth is difficult to fathom, so it is difficult to fathom, because it is difficult to fathom. 3. Because they are limitless, means that since there is limitlessness, such as form, the Blessed One is limitless, that is, the perfect union of limitlessness. 4. For a long time, I have understood the great misery. 5. This means that the Bhagavān has realized the sins committed by that woman through a long period of great sorrow. 6. The great master is the one who has realized the great obstacle for a long time. 7. The word prophecy means that one who, having heard such a blessed one, does not fear and engages in the practice as best he can, has received the prophecy after the three buddhas. 8. The union of the attainments. 9. The phrase not to be turned away means that the Blessed One who wishes to attain nonconceptuality in these women and who, for as long as he has this mindfulness, will not turn away. 10. It is the unwavering union. 11. The definitive meaning is that for as long as one has the mind on suchness in order to obtain such a blessed one, one will definitely emerge from the extreme of difficulty. 12. The first is the application of the definitive. 13. The word unimpeded means that it is unimpeded. 14. The meaning of with certainty is that it is certain and unimpeded. 15. The Buddha said that by not seeing the Blessed One, and so forth, one has attained the prediction of enlightenment in the uninterrupted state. 16. It is the uninterrupted union. 17. The term enlightenment means that one who has attained the view of the Blessed One, and so forth, has attained direct enlightenment. 18. This is the perfect application of the direct enlightenment. 19. The word quick is associated with enlightenment. Since the attainment of the Bhagavāns view of the Buddha and so forth is not certain for a long time, it is called real enlightenment. 20. This is the practice of rapidly awakening. 21. The meaning of the term other is that bodhisattvas engage in the wheel of dharma by engaging in various activities for the benefit of others. 22. The expression unincreasing and unimpaired refers to the perfection of wisdom in which the person does not see the increase and decrease of the aggregates, elements, and bases. This is the unincreasing and unimpaired application of the perfection of 23. They do not see things that are not real, and they do not see things that are not real. 24. This means that the so-called dharma is not seen by those who have knowledge of all things from form until they have knowledge of all things. 25. The absence of any observation of phenomena is the unobservable application of phenomena, phenomena, and so forth. 26. They cannot see anything that is inconceivable. 27. This is because, from the inconceivable form and so on up to the inconceivable knowledge of all things, the mind is inconceivable. 28. The meaning of this is that it is not seen, and it is the perfect union of the absence of signs. 29. The expression form and so on are not conceptualized as their characteristics and their essence means that they abide in concentration and, as long as they are without conceptuality, from form and so on up to the knowledge of all, they are completely 30. And the reward is the gift of precious fruits. 31. The result is a. 32. The precious son will remain in the state of the Buddha for as long as he has entered the cycle of Dharma. 33. The offering is the offering of the Blessed One, who gives the precious fruit. 34. The word purity is used to refer to the state of purity. 35. The Blessed One is the one who is rich in purity. 36. As long as form and so on are pure, up to and including omniscience, they are the cause of all phenomena. 37. The pure is the perfect union. 38. The term with time means that the supreme meaning of the human being is that the Blessed One has many interruptions. 39. Therefore, it is good to complete the entire year. Paragraphs: $ 0 4 7 11 15 19 22 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Only the various kinds of contact of equanimity that have mixed objects are able to eliminate the passions, because the contact of the mind is only impure. Only equanimity, not the others, is so. 1. In the path of added effort, there is also the contact of joy, because it is not included in the uninterrupted and liberated stages of fundamental samādhi. 2. In the final path of liberation, there may be the contact of joy.🔽How many of the various kinds of contact of the mind are bound to the realm of desire? 3. How many kinds of contact of the mind in the realm of desire have what objects? 4. The same question is asked of the realm of form and the formless realm. 5. The verse says, 6. The desire realm has eighteen [perceptions and thoughts] that take desire as their object. The form realm has twelve [perceptions and thoughts]. The upper three [realms] have three [perceptions and thoughts]. 7. Two [perceptions and thoughts] take desire as their object, twelve [perceptions and thoughts]. Eight [perceptions and thoughts] take themselves as their object. Two [perceptions and thoughts] take the formless realm as their object. 8. The last two [perceptions and thoughts] take desire as their object, six [perceptions and thoughts]. Four [perceptions and thoughts] take themselves as their object. One [perception and thought] takes the upper realm as its object. 9. The preliminary concentration of the first formless realm takes form as its object, four [perceptions and thoughts]. One [perception and thought] takes the upper realm as its object. 10. The four fundamental [concentrations] and three adjacent [concentrations] take themselves as their object. Only one [perception and thought] takes its own realm as its object. 11. The treatise says: 12. The desire realm is bound to all eighteen [perceptions and thoughts]. 13. Taking the desire realm as its object, its number is also like this. 14. Taking the form realm as its object, there are only twelve, excluding the six of smell and taste, because they have no objects. 15. Taking the formless realm as its object, there are only three, because they have no objects such as form. 16. Taking the unconditioned as its object, there are also only three. 17. Having explained the desire realm bonds, we will now explain the form realm bonds. 18. The first two meditations only have twelve, excluding the six of sorrow. 19. If it is said that the objects are definitely not defiled, they are able to take lower realms as their objects. 20. The wholesome thought associated with the sense-desire realm also has twelve, excluding the four of smell and taste. The remaining eight are associated with their own realm. Two are associated with the formless realm, namely the dharmas as object. 21. That which takes the unconditioned as object is also of two kinds. 22. The third and fourth dhyānas have only six, namely the faculty of equanimity. 23. The wholesome thought associated with the desire realm also has six, excluding the two of smell and taste. The remaining four are associated with their own realm. One is associated with the formless realm, namely the dharmas as object. 24. That which takes the unconditioned as object is also of one kind. 25. Having explained that which is associated with the form realm, we will now explain that which is associated with the formless realm. 26. The preliminary concentration of the sphere of infinite space has only four kinds, namely equanimity, which takes form, sound, tangibility, and dharmas as objects. 27. That which takes the fourth dhyāna as object also has four kinds. This is explained from the perspective of those who admit that there is separate taking as object. 28. If one holds that this stage only generally takes the lower stages as objects, then there is only the miscellaneous taking of dharmas as object. 29. That which takes the formless realm as object is only one, namely the dharmas as object. 30. That which takes the unconditioned as object is also of one kind. 31. The four fundamental stages and the three upper stages have only one, which is called dharma, which only takes its own realm as its object. Because the fundamental stage of the formless realm does not take the lower realms as its object, and because 32. The meaning of not taking the lower realms as objects will be explained later. 33. This [dharma] takes the unconditioned as its object, and there is only one. 34. Do all mental applications pervade the uncontaminated [realm]? 35. The verse states: 36. The eighteen [mental applications] only have outflows. 37. The treatise states: 38. There are no mental applications that pervade the uncontaminated [realm]. 39. Why is this? Paragraphs: $ 0 2 5 11 17 25 34 35 37 #
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Please segment these sentences into coherent paragraphs: 0. Krisnapada said:🔽If you know how to look at the king of mind 1. In the clear mirror of the three-pointed kīla, 2. You will not be robbed by the objects of delusion 3. And will definitely abide in the fortress of the innate.🔽He sang this. 4. Bhadralī said: 5. By binding the vāyu in the āsaṃghaṭṭa, 6. The movement of thoughts is cut off. 7. By changing the prior and subsequent gazes,🔽The faults of dullness and agitation are removed. 8. By relaxing the effort of the antidote, 9. The intrinsic state circles in itself. 10. Ḍombi Heruka said:🔽The mahāmudrā gnosis that arises from the karmamudrā 11. Is the four joys.🔽The appearance without taint is free from proliferation. 12. The intrinsic gnosis is seen. 13. Kanha said:🔽The intrinsic mind free from proliferation is like the sky, 14. The ocean, crystal, and a flower. 15. The intrinsic gnosis is like that. 16. There is no mindfulness and no distraction. 17. Just familiarize with it as much as possible. 18. Bandha Vajra said: 19. This great nondual gnosis 20. It is visible, but not demonstrable. 21. It is to be familiar with, but not to be meditated upon. 22. It is to be experienced, but not to be expressed. 23. Thus he taught. 24. Kambala said:🔽When distracted by objects, 25. melt into the essence of appearance, the taste of emptiness. 26. When looking at the mind, 27. melt into the essence of bliss, the taste of clarity. 28. When attachment and aversion arise,🔽melt into the essence of realization, the taste of experience. 29. Thus he taught. 30. Prajñāpāla said: 31. The variety is that very suchness. 32. There is no negation and no affirmation. 33. Without being separated from the glue of mindfulness, 34. play without adopting and rejecting. 35. Thus he taught. 36. Vīravajra said: 37. The syllable of the bindu of mind 38. is moved by the vāyu and flies into space. 39. Having blocked the four doors of karma, Paragraphs: $ 0 4 10 13 18 24 30 36 #
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Please segment these sentences into coherent paragraphs: 0. It is said that in the Mahāyāna, when consciousness arises, it arises from causes, and is provisionally said to be born. It is included in the aggregates of mental factors not directly associated with thought. 1. Because this is provisional, it is not the same as the real non-provisional of the Vaibhāṣikas, and because it is not directly associated with thought. 2. It is not the same as the Sautrāntikas, who say that form, etc. are called birth, etc. 3. Second, the name based on time. 4. There are different explanations. 5. The Vaibhāṣika school says that birth is in the future, and the two characteristics of abiding and ceasing are both in the present. 6. Within the present, there are two explanations. 7. One says: 8. The two characteristics have a sequence, with the latter arising after the former. 9. One says: 10. The two characteristics have no sequence. 11. The Mahāvibhāṣā has both explanations, and the masters who follow the Nyāyānusāra say there is no sequence. 12. Now, according to the Mahāyāna, the two characteristics of birth and abiding are both in the present, and there are two explanations: 13. One, the master Bhāvaviveka says the two characteristics have a sequence, with birth arising before abiding; 14. The second, the masters such as Harivarman say there is no sequence. 15. Therefore, the Cheng Weishi Lun refutes the Sthaviravāda: 16. How can there be two times in a single thought? 17. Therefore, relying on time is also called immediately. 18. Thus, because all dharmas are not real, they are both existent and empty. 19. Sutra: 20. From moment to moment, dharmas cease. 21. Explanation: 22. The second is a general explanation. 23. It means that just as in the first moment, the other moments are also like this - dharmas arise, dharmas abide, dharmas cease. 24. The Sanskrit word ksana means the shortest unit of time. 25. It should be fully said to be empty, but it is omitted because it can be understood by analogy. 26. Sutra: 27. Why is it so? 28. Explanation: 29. The third is an outsider's questioning. 30. Arising and ceasing are contradictory, as explained before, and should not occur simultaneously. How can it be said that they are arising and ceasing at the same time, and so on? 31. Or existence and non-existence are contradictory. How can it be said that they are both existent and empty? 32. Sutra: 33. Ninety kṣaṇas is nine hundred arisings and cessations. 34. The explanation is as follows: 35. The fourth, the World-Honored One, explains it. 36. Ninety short moments make one large thought. In one large thought, there are nine hundred births and destructions in one short moment. Therefore, it is said that when there is birth, there is also destruction. 37. Or, many moments make one thought. Therefore, thought is nominally existent, not real. Because it is not real, it is both existent and empty, and there is no contradiction. 38. Moreover, the time of one large thought is divided into three parts, with thirty in one part, and three parts making ninety. 39. In one large thought, there are ninety moments, and in one moment, there are nine hundred births and destructions. Paragraphs: $ 0 3 12 19 27 33 #
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Please segment these sentences into coherent paragraphs: 0. 'The Buddha, the assembly of bodhisattvas, the pratyekabuddhas, and the śrāvakas, 1. All are free from the color of women. 2. Universally subdued by Māra, free from the defilement of the color of women, 3. Able to attain physical bliss, ultimately attaining liberation. 4. Ignorant sentient beings, with no freedom from desire and lust, 5. Committing boundless evil karma, falling into the three evil paths, 6. The bottomless pit of lustful fire, with raging flames never extinguished. 7. The wise who delight in liberation are not tainted by the colors of women. 8. Having seen, they are then bound, falsely claiming empty pleasure, 9. Falling upon sentient beings, dying and entering into evil paths. 10. Do not listen to the words of women, nor be angry with me, 11. Wishing to give rise to joy, arouse the aspiration for the World-Honored One's abode. 12. If you wish to see the Buddha, I will go with the great king, 13. Arriving there, you should listen attentively, he will surely speak the subtle Dharma. 14. At that time, King Divākara said to Queen Śyāmāvatī: 15. This is precisely the right time. 16. You should quickly go to the World-Honored One. 17. The king and his ministers and people surrounded him. They saw the Great Sage, majestic and dignified, like a great golden mountain, his radiance blazing, auspicious and adorned. They also saw the Bodhisattva Mahasattvas, and the bhikshus, bhikshunis 18. At that time, the great king bowed his head to the Buddha's feet and said to the Buddha: 19. World-Honored One! 20. I have something unprecedented that I have never heard or seen before. Now I have come to the Buddha. May the World-Honored One, out of compassion, explain it to me. 21. The World-Honored One said: 22. Great King! 23. You speak of something unprecedented. 24. The king said again: 25. Today in my palace, due to the cause of lust, the incomparable woman Makadhara gave rise to slanderous thoughts, saying: 26. 'Queen Śyāmāvatī has engaged in sexual activity with a śramaṇa bhikṣu.' 27. Upon hearing these words, I became extremely angry and killed Queen Śyāmāvatī. I shot an arrow, but on the arrow there appeared a blazing flame, which turned back to my left side and remained there without injuring my body. 28. Queen Śyāmāvatī bowed at the World-Honored One's feet and said these words: 29. That king asked me: 30. 'Are you a celestial maiden, a dragon maiden, a gandharva maiden, an asura maiden, a ghost maiden, or a rākṣasa maiden? 31. What practice have you cultivated to be like this?' 32. I replied to the king, saying: 33. 'I am the king's queen, not a celestial maiden, a dragon maiden, a gandharva maiden, an asura maiden, or a rākṣasa maiden.' 34. World-Honored One! 35. The Tathāgata, the Arhat, the Perfectly Enlightened One, is like the disciples whose minds are well-purified and pure. 36. At that time, Queen Śyāmāvatī praised the World-Honored One's merits, saying: 37. Our Buddha, the Tathāgata, has such perfect enlightenment, such great kindness and great compassion, endowed with great blessings and wisdom, accomplished great majestic virtue, and attained great freedom. 38. Why is it so? 39. The Tathāgata, the Arhat, the Perfectly Enlightened One, is the teacher of gods and humans. May he witness this sincerity. Paragraphs: $ 0 4 7 10 14 18 21 24 28 34 36 #
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Please segment these sentences into coherent paragraphs: 0. Ji says: 1. Reciting the mantra is general. 2. The clear phrase is that the mantra has clear discernment. 3. Or this mantra has clear power. 4. The one with great majestic spirit is called a clear phrase. 5. The sixth is gentle forbearance. 6. The seventh is to crush all afflictions. 7. The eighth is that calamities do not arise in the place where one resides. 8. The ninth is to quickly escape from evil destinies and have compassion for others. 9. Ji Gong's interpretation. 10. Because of this, the bodhisattva is protected by the wheel-turning king up to twice, and is protected by the protector. 11. It is similar to the merit of the wheel-turning king. 12. That is to say, the evil demons and spirits are unable to approach this merit. 13. The other body has no illness merit. 14. Daring to do what is beneficial merit. 15. Speaking the Dharma without weariness merit. 16. Coarse and heavy turning light merit. 17. Using mantras with many verifications merit. 18. Having compassion for sentient beings, gentle forbearance merit. 19. Following afflictions, slight thinning merit. 20. Residing in the country without fear merit. 21. The merit of quickly escaping from evil destinies. 22. The merit of being able to detest all sufferings. 23. The concluding text below. 24. Thus all the above nine statements are individually concluded. 25. The initial arousal of the mind and below are collectively concluded. 26. And the other benefits are all obtained by the merit of embracing and not harming. 27. Chapter on the Benefits for Oneself and Others (8-9). 28. There are sixteen chapters. 29. This is the third chapter on the skillful means of upholding. 30. Within it, first concluding the previous and asking about the later. 31. Second, responding to the questions and explaining. 32. The explanation has two parts. 33. First, opening three sections. 34. Second, explaining in detail according to the sections. 35. According to the old master Yuan, 36. Below, the skillful means of upholding have two parts. 37. The first five chapters clarify the learned Dharma. 38. The next eleven chapters clarify the practice of learning. 39. Now it is said that this is not so. Paragraphs: $ 0 5 9 23 27 35 #
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Please segment these sentences into coherent paragraphs: 0. When they are not, they do not ripen. And this view of self is completely abandoned in one who has seen the truths. That is why it is called the stream-entry path.🔽“He has abandoned the states that lead to states of loss”: the states that lead to sta 1. He has abandoned the states that lead to states of loss, thus he is one who has abandoned the states that lead to states of loss. 2. The states that are enlightenment factors in one who has seen the four truths and has abandoned the view of self are exclusively on the side of increase,🔽while the states that are defilements are on the side of decrease. So they gradually diminish 3. and, going to destruction, they reach complete destruction with the exhaustion of the seven kinds of future existence at the end. That is why it is said that he is called “one whose stream is cut” with the exhaustion of the seven kinds of future exis 4. “Seven times at most” is said by way of the seven rebirths and the seven acceptances. “At most” is a limit. 5. So it is said: “Seven times at most for him” . He is a “seven-times-at-most-returner.” He is of three kinds: a seven-times-at-most-returner among the gods, a seven-times-at-most-returner among human beings, and a seven-times-at-most-returner in both. 6. “What kind of person is a seven-times-at-most-returner? Here someone, with the destruction of three fetters, 7. is a stream-enterer, no longer subject to rebirth in lower worlds, fixed in destiny, heading for enlightenment. Seven times at most he will return to this human world and will make an end of suffering. This is called a seven-times-at-most-returner.” 8. Here the word “or” has the meaning of “not limited to.” By this it is shown that there is one who transmigrates seven times only among the gods, and another who transmigrates seven times only among human beings, 9. He transmigrates seven times at most, either among the Devas or among human beings, or both among the Devas and among human beings.🔽He transmigrates seven times at most, either among the Devas or among human beings, or both among the Devas and among 10. He transmigrates seven times at most among devas and humans. He transmigrates seven times at most among devas and humans by way of mixed existences. He transmigrates seven times at most among devas and humans by way of the three kinds of existences. 11. and they take rebirth-linking in the sense-desire becoming.🔽And in the Commentary to the Aṅguttara Nikāya it is said: “The eighth is in the sense-desire becoming. 12. The eighth rebirth-linking is in the sense-desire becoming.”🔽So it should be understood that the special kind of occurrence in the case of those who reach the path in the seven-times-at-most-limit or in this very existence is due to the power of insi 13. For it is said in the commentaries: “Insight into the three higher paths determines the kind of occurrence” .🔽But in the case of those who reach the path in this very existence, like Anāthapiṇḍika, Visākhā, and so on, and who generate jhāna in any on 14. and in the case of those who reach the path of stream-entry in the Brahmā-world and attain Nibbāna there, the special kind of occurrence in their case is due to the power of the exalted jhāna. 15. And because of the words in the text, “Seven times at most among gods and men” , it is the sense-desire becoming that is referred to here. 16. He shows seven rebirth-linking consciousnesses that occur by means of apparitional birth. With the words “seven times a human being” he shows seven rebirth-linking consciousnesses that occur by means of the womb. 17. Thus by both he shows fourteen kinds of rebirth-linking. Therefore, when the fourteen kinds of existence are taken as the basis, 18. in the Sakkapañhasutta it is said:🔽Seven times here, seven times there, He goes through fourteen migrations. 19. And in the Aṅguttara Nikāya, in the Tikanipāta, it is said: 20. “If, Udāyi, Ānanda were to die without having abandoned passion, by that faith he would have become a god seven times a king of gods, and seven times a king of the whole earth, a universal monarch. Moreover,🔽Udāyi, Ānanda will attain final Nibbāna in 21. In the commentary to the Mahāvagga Samyutta, however, it is said: 22. But some say that he is reborn in the sense-desire becoming only seven times, not more than that. That should be investigated. 23. But in the Vibhaṅga and in the Aṭṭhānasutta it is said: ‘It is impossible, it cannot happen, that a person possessing right view🔽could generate a seventh existence. Such a case is not found.’ And in the Aṅguttara Nikāya, in the Chakka Nipāta, 24. it is said: ‘It is impossible, friend, that a person possessing right view could generate a seventh existence.’ And in the Mahāniddesa, in the Ajitapañha, 25. it is said: ‘The name-and-form that would arise in the endless round of rebirths, in the future, for one who has attained the path of stream-entry, is stopped by the knowledge of the path of stream-entry. The seven existences that would arise in the 26. The meaning of the text should be understood thus. “Rāga, dosa, moha”: greed for sense desires, hate, and the delusion that is a concomitant of that.🔽“Weak”: they arise in the stream of the once-returner as weak, 27. not as strong as they arise in the ordinary man, since they are unable to arise in the way they do in the ordinary man, who is immersed in sense desires, so that he engages in sexual intercourse with even an animal.🔽The meaning is that they are weake 28. Herein, by the fact that they arise only occasionally means that they arise only at long intervals.🔽By the fact that their manifestation is slight means that even when they arise at long intervals, their manifestation is slight.🔽But the Elder Maha Si 29. That is rejected in the great commentary. 30. In the story of Migasāla in the Fives on the Sixes, the Blessed One declared the brāhmaṇa Isidatta a Once-Returner though he was not celibate. 31. But that can be understood as declared of him by the Blessed One in terms of his acquisition of the fruit at the time of his death which was near.🔽The construction of the word sakadāgāmī is: sakideva = once only; imaṃ lokaṃ = this world; āgantvā = ha 32. Having developed the path to Arahantship: having developed the path to the fruition of Arahantship.🔽One in whom the four taints are destroyed is a taint-destroyer.🔽A gift is called a deed and its fruit. It is a gift given in faith for the purpose of 33. It is so called because beings are illuminated by it. 34. But because of the complete absence of the defilements that cause failure in that gift and because of the complete perfection of the qualities of virtue, etc., that cause success in it, he is the foremost, the chief, of those worthy of gifts. 35. The classification of persons: the persons who have reached the fruitions are classified 36. in brief as follows. But the detailed classification should be understood thus. In the Commentaries, firstly, the stream-enterers are said to be twenty-four, 37. the once-returners twelve, the non-returners forty-eight, and the arahants twelve. So the persons who have reached the fruitions are said to be ninety-six in number. 38. Herein, there are two kinds of stream-enterers: one resolute in faith and one resolute in understanding. They are each divided into three as “with one more to come,” “with two more to come,” and “with three more to come.”🔽So they make six. When each 39. The arahants are twelve, being divided into four by the paths and into three by the kinds of full understanding.🔽The non-returners are of five kinds in the case of the Aviha Brahmās: three who attain Nibbāna in the interval, one who attains Nibbāna o Paragraphs: $ 0 6 16 21 26 30 33 35 #
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Please segment these sentences into coherent paragraphs: 0. Whether one engages in the conduct of a real being or not, how can one engage in the conduct of the eight realms? 1. Bodhisattvas who have entered the unwavering state are the perfect and perfect ones who have transcended the levels of the śrāvakas and pratyekabuddhas. 2. Just as it is certain that the mind is positive, so too is it positive or negative. 3. The virtuous actions of the people are the most favorable. 4. He will then be able to achieve buddhahood through this very practice. 5. Yes, it is the instruction to meditate without the duality of the sacred vows and the seal of the Dharma. 6. The Doctrine Now I will teach the meditation on the indivisibility of the great seal of the root. 7. The practice of the gateway of the secret mantra of the tree is the practice of sharp faculties. 8. The practice of the mahāmudrā is the practice of meditating on the nonduality of the two. 9. What is the Great Seal? 10. And your mind is the great seal, the great emptiness that is one. 11. The other is called the Buddha. 12. This is what is called the attainment of the appearances of clear light and great emptiness. 13. The one who is the ultimate purity is called Mahāmudrā. 14. This is called buddhahood, because the nature of emptiness and compassion is buddhahood. 15. I bow to you who have attained the luminosity of space and the appearance of great emptiness. 16. The word great is used to express the singularity of these. 17. In the ultimate sense, all phenomena are the essence of luminosity. 18. Does it not occur until yes is the same? 19. They arise separately and in different places. 20. How could it be true that it is not a thing? 21. They are not different, but they are not different. 22. How can they be one? 23. What is the nature of emptiness and the nature of compassion? 24. The first is the division of the victors into the generators. 25. If that is so, then ultimately there are two. 26. The absence of the essence of non-dual is the true nature. 27. Yes, Vajradhara, if emptiness and compassion are not two, 28. If it is, it is relative. 29. The Buddha said: In dependent origination, things arise. 30. Through the power of mantras, mudrās, and so forth, all the siddhis arose. 31. The intermediate state is the relative state of all accomplishments. 32. The Buddha Vajrasattva, who is the relative, 33. It is because it is said: If, ultimately, 34. If these three worlds are empty, then what is relative? 35. What is falsehood? What is ultimate? What is it? 36. It is neither existent nor nonexistent, and it is neither existent nor nonexistent. 37. What is the relative? 38. The Buddha said, Existence and nonexistence are not established. 39. This is the time of the year, and this is the time of the year, and this is the time of the year, and this is the time of the year. Paragraphs: $ 0 6 9 18 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. I can. 1. The Buddha told the bhikṣus: 2. Suppose there are four strong archers who shoot arrows in the four directions at the same time. 3. Then another person catches the four arrows before they land. 4. What do you think? 5. Bhikṣus! 6. Is this person quick and agile? 7. The bhikṣus said to the Buddha: 8. Yes, he is. 9. World-Honored One! 10. The Buddha told the bhikṣus: 11. Although this man who catches arrows is very quick, there is a god of the earth who is twice as fast as him, the gods in the sky are twice as fast as the god of the earth, the Four Heavenly Kings come and go twice as fast as the gods in the sky, the 12. Bhikṣus! 13. The changes in the life force are twice as fast as the guide of the sun and moon gods. 14. Therefore, bhikṣus! 15. You should diligently contemplate that the life force is impermanent and fleeting in this way. 16. After the Buddha taught this sūtra, the bhikṣus heard what the Buddha taught, and joyfully undertook to follow it. 17. Thus have I heard: 18. Once, the Buddha was staying at the Deer Park in the Kalandaka grove near Vārāṇasī. 19. At that time, the World-Honored One told the bhikṣus: 20. In the past, there was a person named Dasaha. Dasaha had a drum named Anuha, with a good sound, a beautiful sound, and a deep sound that could be heard forty li away. 21. After a long time, the drum was torn and damaged in many places. 22. At that time, the drummer cut cowhide and wrapped it all around; 23. although it was wrapped, the drum no longer had a loud sound, a beautiful sound, or a deep sound. 24. Later, it became even more decayed, and the hide peeled off a lot, leaving only a pile of wood. 25. So it is, monks! 26. Cultivating the body, cultivating precepts, cultivating the mind, and cultivating wisdom, because of cultivating the body, cultivating precepts, cultivating the mind, and cultivating wisdom, regarding the Tathāgata's teachings in the sūtras that are 27. Future bhikṣus who do not cultivate the body, do not cultivate precepts, do not cultivate the mind, and do not cultivate wisdom, upon hearing the Tathāgata's teachings in the sūtras that are profound and illuminating, in accord with emptiness and the 28. Upon hearing what is said, they will not joyfully cultivate and practice, but will single-mindedly accept and uphold worldly miscellaneous discourses, ornate literary expressions, and worldly miscellaneous phrases. Upon hearing what is said, they wil 29. For those who follow the dependent origination of the profound and illuminating teachings on emptiness spoken by that Tathāgata, it will cease, just like that drum, decayed, broken, and torn, with only a pile of wood remaining. 30. Therefore, bhikṣus, 31. you should diligently cultivate the body, cultivate morality, cultivate the mind, and cultivate wisdom. In the profound and illuminating teachings on emptiness spoken by the Tathāgata, which accord with dependent origination, you should accept them s 32. Those who hear that teaching will joyfully revere and practice it, and will benefit from liberation. 33. After the Buddha taught this sūtra, the bhikṣus heard what the Buddha taught, and joyfully undertook to follow it. 34. Thus have I heard. 35. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 36. At that time, the World-Honored One told the bhikṣus: 37. It is like a ball of iron thrown into a fire, becoming the same color as the fire, and then placed in a pile of kapok. 38. What do you think, bhikṣus? 39. Will it burn quickly? Paragraphs: $ 1 17 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The explanation of the level of the yogin. 1. What is the mind? 2. The word mind is a term for all consciousnesses. 3. This is how it is said: All these consciousnesses are called mind and mental. 4. Here, I will take up the five consciousnesses that have not been explained above. 5. When you are doing something special, you should only think about the mind that is recently gone and that has the afflictions. 6. Or, mind refers to the consciousness that is the object. 7. There are four types of places. 8. The seed is the basis of all consciousness. 9. The place where the mind is opened is the past. 10. The next consciousness is the next consciousness. 11. The place where the signs are bound is the mind of the afflicted. 12. The Compendium of the Definitive Abhidharma says: 13. This consciousness is also called mindfulness. 14. If the mind is not stopped, the consciousness is bound to the signs. 15. If you stop, you will be free from it. 16. The place where the afflictions and defilements are completely purified is the mental consciousness. 17. It is the abode of attachment and so forth, and of faith and so forth. 18. Therefore, the term mind is a synonym for everything. 19. How is it that all seeds are possessed? 20. It is a real thing. 21. How does it exist as a real thing? 22. This is because the first verse is explained by the second verse. 23. In other words, it is the basis for the habitual tendencies of phenomena included in the five aggregates, and it is the object of the object of apprehension, and so forth, that is, the object of apprehension. 24. How is it that the definitive explanation is included? 25. The basis consciousness is the function of the two types of consciousness, which is the cause of the action, and is the agent of the seed. 26. The five consciousnesses arise in the sense organs that are held by that sense organ. 27. For those who have not grasped, it is not. 28. Consciousness, names, and forms are mutually dependent, like a spear, and they are objects of abiding, and if they are grasped by them, they are also considered sentient beings. 29. In other words, the four causes are explained by the specifics of seeing, abiding, growing, and not wasting. 30. These four words are the same as the words of the Buddha. 31. In other words, there are four kinds of the basis of the ultimate. 32. The compounded elements that have the elements are applied to them as the resultant entity. 33. They are called the basis because they are connected to the cause, the basis because sentient beings are connected to it as a self, and the basis because they are the same as happiness when they are only initially consumed by fire. 34. Since it is the body, it is called the basis. 35. The meaning of the term request is the basis. 36. These four meanings are combined with the four words. 37. Thus, these four words only explain the basic meaning. 38. The rest of the text reveals its essence. 39. The term maturity refers to the basis of all things. Paragraphs: $ 0 1 4 8 12 19 25 31 39 #
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Please segment these sentences into coherent paragraphs: 0. In this, the words form and so forth 1. also include the three great elements that are its own basis, 2. and the other objects of the eyes. 3. Fearing the fault of indeterminacy, 4. it also makes the method of mutual transformation. 5. It is the same as all dharmas. 6. Therefore, the later words are the same. The question is: If it is difficult for form to be the object of the eyes, 7. The opponent's assertion is that form is both permanent and impermanent. 8. This is included in the category of unobstructed qualities. 9. The Buddha Dharma does not allow this. 10. Since the subject is already specified as the form you assert, 11. it distinguishes the opponent's tenets. 12. Therefore, there is no fault of contradicting one's own teachings, direct perception, and so forth. 13. The treatise states: 14. Third, the assertion of the subject... like those without shame, etc. 15. The commentary states: 16. This refers to the Nirgrantha Jains. 17. Now, the correct translation is liberated from bonds. 18. They are also called shameless. 19. This means having no sense of shame. 20. They are liberated from the bonds of the three realms. 21. The Buddha Dharma criticizes them for going naked, calling them shameless. 22. This means having no sense of shame or embarrassment. 23. The word etc. 24. refers to the fact that there are not just one type [of non-Buddhist school]. 25. They assert that the substance of all phenomena is not nonexistent, 26. because their substance is all the same. 27. Phenomena are like specific characteristics, 28. because their appearances are different. 29. Because they are the same as the general characteristics, they are not one. 30. Because they are the specific substances of phenomena, they are not different. 31. It is not that there is a separate calculation of existence, non-existence, etc., 32. And it is said that there is also. 33. The same and different natures are also like this. 34. Because all forms are the same in being the same and different. 35. This indicates that they are established together. 36. The fourth teacher's denial contradicts this statement. 37. The meaning is also the same. 38. The treatise states: 39. Their assertion is unreasonable because of the error of being the same or different. Paragraphs: $ 0 3 6 13 15 23 25 38 #
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Please segment these sentences into coherent paragraphs: 0. This is a general refutation. 1. Why is it so? 2. Based on the real substance of a single agent, there are two functions that arise separately before and after. 3. It can be said that with regard to the previous function, the word already should be used. 4. The Śabdavidyā specialists consider that dharmas have substance and function. 5. The substance is called the agent, which lasts for many stages. 6. The function is called the function, which is different according to the stage. 7. All functions must depend on the agent. 8. They consider the function. 9. The same as the Vaiśeṣika school's concept of the category of action, which exists separately from the substance and points to things. 10. Distinguishing the characteristics, it is said that one person is called the agent. 11. He performs two actions. 12. First he bathes, then he eats later. 13. The previous action can be said to be completed. 14. If there is a dharma of slight activity that exists before arising, 15. it can be said that it first reaches the object and then arises later. 16. Since there is no dharma of activity that exists before arising, it first reaches the object and then arises later. 17. How can it be said that it arises after reaching the object? The term before arising 18. refers to the present, which is called arising. 19. Before refers to the future. 20. The dharma moves through time based on the dharma. The future is called before. Or the term before arising 21. means before arising. 22. It is called before arising because it first reaches the object. 23. All indicate the future. 24. There is no dharma without an agent that can have activity. 25. Because activity must be based on substance. 26. Therefore, the verse refutes by saying: 27. The activity of reaching the object, 28. if it is before arising, 29. because the substance of future dharmas does not exist. 30. This is unreasonable. 31. If the activity reaches the object at the same time as arising, 32. then it would destroy its own position that one should first speak of reaching the object and only then speak of arising, and it should not be said that they are simultaneous. 33. The Sūtra School and the Sautrāntika 34. both say that the past and future do not exist. 35. Because they do not exist, they refute the Sūtra School. 36. If this verse refutes the Sarvâstivāda, 37. the Sūtra School would use its own doctrine to refute them. 38. There is no such fault. Does reaching exist in the future? 39. The Sūtra School explains the difficulty. Paragraphs: $ 0 4 11 14 17 24 31 33 36 #
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Please segment these sentences into coherent paragraphs: 0. The story of the Young Man of the Caṇḍāla Caste was related by the same Master while he was in residence at the Vulture Peak, concerning Devadatta.🔽The story of the Young Man of the Caṇḍāla Caste was related by the same Master while he was in residen 1. The story of the Young Man of the Caṇḍāla Caste was related by the same Master while he was in residence at the Vulture Peak, concerning Devadatta.🔽The story of the Young Man of the Caṇḍāla Caste was related by the same Master while he was 2. The Mahāpaduma Jātaka, with its story, is told. “At the first enlightenment of the One of Ten Powers, I was 3. the prince, remember it thus, the Jātaka.” Thus the King of Mīlīra told the Mahāpaduma Jātaka with its story. 4. “And again, when Devadatta was a king named Mahāpāpa, then the Bodhisatta was his son, 5. the prince named Dhammapāla. Then that king had his own son’s hands, feet, and head cut off. 6. And still Devadatta was not satisfied, but wanted more.” This statement was told by the King of Mīlīra while dwelling in the Veḷuvana, 7. concerning Devadatta’s attempt to kill the Buddha, in the Sathā Jātaka in the Pañcakanipāta. The Culladhammapāla Jātaka 8. is told with its story. “Then one day the monks in the Dhamma hall discussed how Prince Dhammapāla 9. but I am the one who is wise.” Thus did King Milinda speak in reply to the Elder. 10. The Twenty-second Birth Story is finished. 11. The Birth Stories of Amba, of the Fool, of the Great Monkey, 12. Chaddanta, Daddara, and the Birth Story of the Patient, 13. Cullanadiya, Paṇḍaraka, Tacchasukara, 14. The Birth Story of the Shrine, and the Birth Story of the Ruru Deer, 15. The Birth Story of the Virtuous, of the Ever-forbearing, of the Lāṭiya, and the Birth Story of the Unfailing, 16. The Birth Story of the Banyan Tree, of the Banyan, and the Birth Story of the Prince Cadu, 17. The Birth Story of Prince Mahāpaduma, and the Birth Story of Dhammapāla, 18. Thus these twenty birth stories in due order 19. Did the Elder recite to King Milinda, named Nāgasena. 20. And having recited these birth stories, he spoke again: “Revered Nāgasena, in the past 21. both of you were born in the Sakyan clan. The Bodhisatta became a Buddha, an Omniscient One, a Leader of the World, but Devadatta 22. and he went forth in the Dispensation of that God of gods, and made a shrine for the Buddha. 23. Is what I have said correct or not?” 24. The removal of the Jātaka is finished. 25. The form of the verses 26. But how should the form of the verses be known? 27. That King named Milida in the excellent city of Sāgalā 28. went to Nāgasena like the Ganges to the ocean. 29. The King, who was skilled in speech, having greeted the torch-bearer who dispels the darkness, asked many profound questions about what is right and wrong, 30. the questions and the answers were profound and full of meaning 31. they were pleasing to the heart and delightful to the ear, amazing and hair-raising 32. full of Abhidhamma and Vinaya, and in accordance with the net of Suttas 33. the story of Nāgasena, with its various similes and methods 34. having thus directed his mind to wisdom, and gladdened his heart, 35. listen to the profound questions which will destroy the place of doubt.” 36. Therefore it is said: 37. “The learned one, who is skilled in speech and is confident, 38. and skilled in the rules of grammar, 39. the Bhikkhus of the three Piṭakas, and those of the five Nikāyas, Paragraphs: $ 0 4 8 11 20 25 29 37 #
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Please segment these sentences into coherent paragraphs: 0. The four aspects of the four concepts are the peaceful. 1. The first is the explanation of the dependent arising. 2. What is the complete buddha? 3. Homage to the supreme speech! 4. The Blessed One said, I am the one who has the power to do this. 5. The world of the gods, humans, asuras, and gandharvas is the world of the sentient beings, Śāriputra, Śakra, the lord of the gods, those monks, those bodhisattvas, and so on. 6. I praise the words of the Blessed One. 7. The noble one, the perfection of wisdom, is called Ko-os-ka. Paragraphs: $ 0 3 5 #
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Please segment these sentences into coherent paragraphs: 0. outerly solid and innerly hollow, 1. white light radiating, 2. its light pure and clean, 3. like lapis lazuli. 4. The face is round and bright, 5. like a gathering of suns.🔽The topknot is lofty and prominent, 6. its hair dark blue-black, 7. each hair a curl, 8. coiling to the right. 9. Beholding these excellent characteristics, 10. they are all the true form of the Buddha. 11. If different from this approach, 12. they are all demons. 13. Speaking of Upagupta, 14. those who do not recognize the demon, 15. Venerable Kūṭadanta. 16. Born after the Buddha. 17. In succession transmitting the Dharma. 18. As the fifth teacher. 19. Expounding the Dharma and liberating people. 20. Their number is extremely numerous. 21. The demon king is jealous and spiteful. 22. Raining flowers at the Dharma assembly. 23. Disturbing the minds of the assembly. 24. Unable to understand. 25. And will be further deluded. 26. Offering a jeweled crown. 27. The sage extends compassion. 28. Taking pity and accepting it. 29. Then speaking to the demon, saying: 30. I follow the Buddha's teachings. 31. Recognizing meaning and knowing gratitude. 32. The sage says:🔽Since you have offered a jeweled crown, 33. I have a jeweled necklace to repay you. 34. Then he took the corpses of a human, a snake, and a dog. 35. Transforming them into a jeweled necklace. 36. Hanging it under the demon's neck. 37. Pāpīyān rejoiced, saying: 38. The sage Kūṭadanta. 39. His spiritual powers are beyond naming. Paragraphs: $ 0 5 9 13 19 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Allowing their cultivation to be accomplished. 1. If there are sentient beings who seek their wishes in the present world, 2. And practice the dhāraṇī, 3. On a pure ground of precepts for twenty-one days, 4. Practicing six times a day and night, 5. Burning various famous incense and scattering flowers of five colors, 6. Repenting and confessing their faults in the ten directions, 7. From the edge of birth and death to the edge of birth and death, 8. Repenting and confessing themselves. 9. At that time, they should chant the name of Avalokitêśvara Bodhisattva three times, 10. Burning incense, scattering flowers, bowing their heads, seeking compassion, repenting and confessing themselves. 11. The heavy offenses committed over millions and billions of eons, 12. Will all be eliminated in a single thought. 13. Purify body, speech, and mind. 14. At that time, recite this dhāraṇī. 15. Twenty-one times in the six periods of the day, 16. From the first day up to the seventh day, 17. Up to twenty-one days of three seven-day periods. 18. For those of dull faculties, 19. Those who have not attained the first fruit, 20. At that time, I will bestow the first fruit, the second, third, and even the fourth fruit. 21. According to their sharpness or dullness, the stages to which they correspond, 22. If the bodhisattvas wish to realize the grounds but are hindered and do not progress, 23. Those who practice in accordance with the Dharma will then realize the grounds. 24. As before, the Dharma is the same. I will now explain. 25. This dhāraṇī phrase, 26. Within the trichiliocosm, 27. The buddhas, great bodhisattvas, 28. Śakra, Brahmā, the four heavenly kings, various spirits, sages, and nāga kings, 29. All bear witness to the great vow's accomplishment. 30. The fruition of vows is not empty, but true to this. 31. I, the Bodhisattva Savior and Liberator, wish to speak a great dhāraṇī. 32. Called A-na-qi-zhi-luo. 33. In Jin, it is called Saving from All Illness and Suffering, Dissolving All Poisonous Medicines. 34. Delivering sentient beings out of birth and death. 35. Those who are not yet liberated are liberated, those who are not yet at ease are made at ease. 36. Those who have not yet attained nirvāṇa are caused to attain nirvāṇa. 37. This dhāraṇī phrase. 38. Was spoken by seventy-seven koṭīs of Buddhas in the past. 39. I wish to speak it. Paragraphs: $ 1 9 14 18 22 25 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Devaśarman replied: 1. 'What kind of spiritual power do you wish to see?' 2. The king said: 3. 'I wish to see the great earth quake.' 4. Devaśarman asked: 5. 'Do you wish for one side to move, 6. or for the whole to move?' 7. The king asked again: 8. 'Which of these two is more difficult?' 9. Devaśarman replied: 10. 'It is like a copper basin filled with water, if someone moves the basin the water moves all over, is that difficult? 11. Or is it more difficult for half to move and half not to move?' 12. The king said: 13. 'Half moving and half not moving is very difficult.' 14. Devaśarman replied: 15. 'It is so, great king!' 16. The king said: 17. 'I want to see half moving and half not moving.' 18. Devaśarman said to the king: 19. 'Encircle the four directions with a rope for four yojanas, place a cart in the east, a horse in the south, a person in the west, and a copper basin of water in the north, each straddling the boundary, one foot inside and one foot outside, and place 20. The king immediately did as instructed. 21. Then Devaśarman entered the fourth dhyāna, and from the concentration he said to the king: 22. 'Good to see, great king!' 23. The Venerable Devaśarman then used his spiritual powers to cause the four directions outside the four yojanas to shake greatly, while inside the boundary it did not move; 24. the horse, cart, and person's outer legs all moved, while the inner legs did not move; 25. half of the water moved, and half did not move. 26. Then the great king, seeing the great virtue's spiritual powers like this, was greatly delighted: 27. My previous doubts are now resolved. The evil dharmas in the Buddha's teachings can be eliminated. 28. The king then asked the great virtue Tiṣya: 29. Previously I sent a minister to the temple to have the monks chant the precepts together; 30. but the minister acted on his own and killed the bhikṣus. 31. Who is guilty of this crime? 32. Tiṣya replied: 33. Great king! 34. Do you have a mind to kill? 35. The king then answered: 36. I have no mind to kill. 37. If you have no mind to kill, the king is not guilty. 38. He then spoke the Jātaka for the king: 39. The Buddha told the bhikṣus: Paragraphs: $ 0 2 4 7 9 12 14 16 18 20 21 26 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Deep and dark without light 1. Means death is the future appearance. 2. Once entering the state of death, 3. It is difficult to emerge from the long night of birth and death. 4. Therefore it is called deep. 5. After death, 6. Many enter the three evil paths and the great darkness. 7. Therefore it is said there is no light. 8. Entering without a door but having a place 9. Means death enters the body. 10. Not through a door. 11. Death is discerned through the body. 12. It is called having a place. 13. Although there is no painful place 14. When about to die, 15. Although there are five sense organs, 16. There is no awareness. 17. Those who cannot be cured 18. Will die when their retribution is exhausted. 19. The worldly doctors will give up on them. 20. There is no stopping them from going. They cannot escape. 21. When the karma is exhausted and the retribution is over, 22. When the time comes, they will definitely change. 23. They are pursued by their own karma. 24. No one binds them. 25. Those who see it are sorrowful and distressed. 26. Although the retribution body is destroyed, 27. The skin and flesh are not ruined. 28. But seeing the sad and sorrowful, no one is not distressed. 29. It is not an evil color that frightens people. 30. There is no appearance that frightens people, 31. But those who see it are terrified. 32. It spreads around the body, but cannot be sensed. 33. This clarifies that when a person dies, 34. It is at the very end of the body. 35. But one cannot know the time of death. 36. Moreover, the various consciousnesses are confused, 37. The six organs are empty, 38. The remaining breath is slow and lingering, 39. The spirit is gloomy and sad. Paragraphs: $ 0 5 8 13 17 21 25 29 33 #
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Please segment these sentences into coherent paragraphs: 0. As it is taught in the Yoga Tantra, 1. one should guard it as if it were a vow. 2. Having said, “I will do it in that way,” 3. or else one should scatter a flower garland.🔽Having joined the palms, one should supplicate 4. in order to receive the secret empowerment.🔽With the five verses beginning, “O Vajrasattva and so forth,” 5. one should supplicate three times. 6. Having entered, the excellent disciple 7. should be adorned with beautiful ornaments. 8. Then the guru, an ocean of good qualities, 9. having heard that excellent request, 10. should make his face radiant 11. and generate compassion for him. 12. Having blessed that goddess endowed with perfect form and so forth, 13. the lord of sages should enter. 14. The vajra should be placed inside. 15. Covering with the thumb and ring finger, 16. the disciple is placed on the glorious Vairocana’s tongue. 17. Having caused descent with the mantra of delight, 18. both should recite this: 19. “A ho! A ho! Sukha ho!” 20. Moreover, through the distinctions of intellect, 21. having performed the consecration, in the throat 22. one should experience reality. 23. Then one should praise with this: 24. “This is praised as the supreme consecration🔽of all vajras. 25. All mantras will be accomplished, 26. and even the special supreme activities will be accomplished. 27. The one who is to eat the moon should be ordained, 28. and the prophecy, encouragement, and permission 29. should be given as they occur below. 30. Through vajra repetition, the outer and inner assemblies, 31. the illusory, mirage-like, and so forth, 32. the desired objects, hand implements, colors, and shapes,🔽are all accomplished. 33. The fruition body is the inconceivable maturation.🔽The secret empowerment🔽is the rite of engaging in meditation 34. for one who abides in meditation. 35. Likewise, by the stages above, 36. one should seek a great awareness🔽endowed with the characteristics 37. and offer it to the gurus🔽together with a suitable gift. 38. Having supplicated as before, one should take the vows.🔽The buddhas, bodhisattvas, 39. śrāvakas, and pratyekabuddhas Paragraphs: $ 0 6 12 20 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. and went into the presence of the Bhagavān. When he saw that the entire Kalandaka Bamboo Grove was pervaded by the sweet smell of various foods, 1. he thought, 2. “Without a doubt, Śakra, Lord of the Gods, 3. or other gods have offered alms to the Bhagavān, 4. and thus this Kalandaka Bamboo Grove has become pervaded by the sweet smell of various foods.” 5. He said to the Blessed One: 6. “Venerable Blessed One, was it Śakra, Lord of the Gods, 7. or other gods who offered alms? 8. Why is this Bamboo Grove filled with the various fragrances of food?” 9. The Blessed One said: 10. “Great King, it was not Śakra, Lord of the Gods, 11. nor other gods who offered it. 12. However, in your own country of Campā, there is a son of a ferryman who cooks and prepares a feast of five hundred every day. 13. Then the monk Maudgalyāyana accepted it. 14. Having heard that the Blessed One had begun to praise him, 15. He wanted to see it, and the Blessed One, knowing his thoughts, said, 16. “Great King, that being has great merit. 17. If you were to eat it, your merit would be exhausted. 18. Do not ask for it. 19. However, Great King, you may enjoy the leftovers in the begging bowl.” 20. He said, 21. “Lord, I am a king anointed on the crown of the head, 22. and I have never before eaten the leftovers in anyone’s begging bowl. However, since the Blessed One is my father by the Dharma, 23. if the Blessed One tells me to, 24. I will eat it.” He began to eat it. 25. The Blessed One said,🔽“Great King, do not eat it. 26. “Great King, have you ever before enjoyed such food and drink?” 27. The king replied, 28. “Lord, I was born into the royal family. 29. Although I have become great in the royal family and have become king, I have never before experienced such food and drink.” 30. “Great King, that being of great fortune enjoys such food and drink.” 31. Then King Bimbisāra of Magadha 32. bowed his head at the feet of the Blessed One,🔽and after circumambulating the Blessed One three times, 33. he departed from the Blessed One’s presence. 34. He ordered his ministers, 35. “Sirs, let us go to the country of Campā. 36. Summon the four divisions of the army. 37. Why is that? 38. To see Prince Bimbisāra. 39. Since he is in the realm of the gods, summon him here. Paragraphs: $ 0 5 9 14 21 25 31 34 #
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Please segment these sentences into coherent paragraphs: 0. One establishes the cause divided into five. 1. One relies on the supramundane fruit. 2. Two rely on the fruit of evil destinies. 3. Three rely on self-reproach. 4. Four rely on the great teacher, etc. 5. Five rely on evil verses to establish the cause. 6. Two manifest the fruit divided into two. 7. One relies on the unloved to manifest the fruit. 8. Two rely on the lovable to manifest the fruit.🔽Three conclude. 9. Six clarify receiving and studying the precepts divided into three. 10. One general question. 11. Two extensive answers divided into four. 12. One establishes the appearance of receiving. 13. Two clarify the place of hearing divided into two. 14. One clarifies the brief hearing. 15. Two clarify the extensive hearing divided into three. 16. One relies on the teacher to clarify the place of hearing and studying. 17. Second, based on fellow practitioners, it clarifies the place of hearing. 18. Third, based on the poṣadha ceremony, it clarifies the place of hearing. 19. Third, it clarifies the meaning of the precepts. 20. Fourth, it clarifies the characteristics of observing the precepts, which is divided into three parts. 21. First, based on skillfulness, it clarifies the characteristics of observing the precepts. 22. Second, based on lack of skillfulness, it clarifies the characteristics of observing the precepts, which is divided into two parts. 23. First, it establishes the causes, which is divided into two parts. 24. First, based on previous vows. 25. Second, based on the teacher's understanding, it establishes the causes. 26. Second, it reveals the results. 27. Third, based on the World-Honored One and other people, it clarifies the characteristics of observing the precepts. 28. Third, it concludes. The second is the overall conclusion. 29. The second is the explanation of the concise meaning, which is divided into five parts. 30. The first is the explanation of the three characteristics of not losing and so forth of the precepts and observances. 31. The second is the explanation of the characteristics of the ten kinds of decline and fulfillment of the precepts and observances. 32. The third is the explanation of the characteristics of the six different aspects of the precepts and observances, such as the fundamental. 33. The fourth is the explanation of the characteristics of the three kinds of purity of the precepts and observances. 34. The fifth is the explanation of the characteristics of the ten kinds of excellent merits of the precepts and observances. 35. The first text has two different approaches. The first approach clarifies the six kinds of precepts and the purport of the precepts based on the three characteristics of non-loss, etc., divided into four parts. 36. First, a general question. 37. Second, a brief answer. 38. Third, listing the names. 39. Fourth, specific explanations divided into two parts. Paragraphs: $ 0 6 9 13 20 29 35 #
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Please segment these sentences into coherent paragraphs: 0. This is not really fire. 1. The reason for the separation of realms is 2. because those born in the stone and sand hells 3. cannot be born together in the Land of Bliss. 4. The commentary explains: 5. The pure refers to that which is free from defilements. 6. It is not that form is pure. 7. It is that which is free from form that is taken to be pure. 8. It also says: 9. The seven treasures are free from the defilements of stone and sand, so they are pure. 10. It is not that taking the seven treasures is pure. 11. If animals and humans have similar good karma, 12. then they will tread on the same stone and sand. 13. Those with superior good karma 14. have different karmic destinies in the human and heavenly realms, so 15. humans are separated from the land of the seven treasures. 16. Animals do not reach that. 17. Humans suffer 18. because they encounter beatings, slaughter, 19. and the suffering of eating each other. 20. Humans do not have this, 21. so it is said that animals do not reach the level of human suffering. 22. The cauldrons and vats 23. Because they lightly go and stay in the same place as humans. 24. The sutra says: 25. The various small hells 26. Are between the Iron Ring Mountains. 27. Or on the shores of the ocean, in the wilderness, and so forth. 28. If it is the Avīci Hell, etc., 29. Then it is a separate dwelling from humans. 30. The heavens are superior. 31. The seven treasures are exquisite. 32. Therefore, the realm of humans is cut off from them. 33. The question raises the case of Śreṇiya Bimbisāra. 34. It clarifies that in the human realm one can immediately receive heavenly rewards. 35. Why is it said that humans are cut off from the realm of the seven treasures? 36. It also brings up hungry ghosts. 37. It is to clarify that humans are not cut off from the realm of ghosts. 38. Can one's human retribution immediately become ghost retribution? 39. The answer says to show the purport. Paragraphs: $ 0 4 8 11 17 22 25 30 33 #
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Please segment these sentences into coherent paragraphs: 0. The following is the division of the sense faculties. 1. The path of meditation and the path of nonlearning. 2. He was a great admirer of the view. 3. It brings us to the transcendence of suffering. 4. Your word clears away all misdeeds. 5. And he rained down the rain of good qualities. 6. The one who is skilled in the means of discipline. 7. For the story of the past is told. 8. The best of things for fortunate people. 9. It is not very advanced. 10. He had a mind that was free from all distractions. 11. And the wisdom is present everywhere. 12. Therefore, you have prophesied. 13. There is no deceit in anything. 14. Your excellent listeners will be able to hear you. 15. They are of the same sex, of the same age, and of the same desires. 16. You are not discouraged by your ignorance, and your mind is not broken. 17. They do not engage in things that are not suitable for them, and they do not engage in things that are not suitable for them. 18. Therefore, you have a meaningful word. 19. The first is to be diligent. 20. You have only a fraction of your speech. 21. I cannot praise him. 22. I have no desire for you. 23. It is the most luminous guide. 24. Praise the Blessed One, the Buddha, and the Bodhisattvas Praise of Faith. 25. One walk, one method, and one connection, without faults. 26. The beginning, middle, and end are virtuous. 27. There is nothing like your teaching. 28. The rest is not the meaning of liberation. 29. It is hard to obtain, and it is not easy to achieve happiness. 30. The two are mutually exclusive. 31. This is because it shows the result of the path. 32. This is your own system. 33. They are attached to poverty and loneliness. 34. If you insult a child, 35. There is no enemy like the eye. 36. The bodhicitta is the state of the mind. 37. They are attached to the welfare of others. 38. You are like a thousand eons in a single instant. 39. The hell. Paragraphs: $ 0 3 6 10 15 19 24 29 34 36 #
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Please segment these sentences into coherent paragraphs: 0. The state of perfect clarity of the faculties is the power of concentration. 1. The power of the power of the sense faculty is the power of wisdom. 2. The practice of subtle faculties is the dedication of correct abandonment. 3. The branch of the practice is the cause of awakening, which is the concentration. 4. The branch of pure enlightenment is the absence of the opportunity for laziness. 5. The branch of awakening is to hold all virtue. 6. The branch of pure enlightenment is the mind that is suitable for virtuous actions. 7. The branch of true enlightenment that completely clears away the mind is the absence of self. 8. The key to true enlightenment is mindfulness. 9. The hand is not forgotten, and the hand is not forgotten. 10. The branch of the path is that one does not need to practice concentration. 11. The cow is the meaning of the Buddhas words, the supreme respect and the unmistaken. 12. The realization of the true nature is the accomplishment of virtuous actions. 13. The speech of truth is not deceiving sentient beings. 14. The Ten Virtues: All right actions are not merely ten virtuous actions. 15. The true torment is the uncommon torment for sentient beings. 16. The true root of the path is the practice of virtuous actions. 17. He went to the pillar and prostrated himself before it, and circumambulated the place. 18. The explanation of the realization of the wheel of supreme bliss. 19. True mindfulness is the recollection of the Buddhas words. 20. The samādhi of the Buddha is the visualization of the śrī herukas mind. 21. Some things are easy to understand. 22. The ten levels are pure according to the order in which they are located. 23. The meaning of the word attached is attached to the location, and attached to the location, which is the location, the proximate, and attached to the location, which is the location, the proximate, and attached, which is the location, the locat 24. The place is the place of joy, the stainless, and the stainless. 25. They are extremely bright, difficult to purify, and bright. 26. They are the ones who have become, who have gone far, who are steadfast, and who have a good mind. 27. And the clouds of Dharma. 28. The word buz and so on are the words instruction. 29. All of them should be explained with a drop. 30. The letters and so forth are completely transformed, so the places and so forth are the head. 31. The wheel of the wheel is instantly seen, without a horse. 32. The deities of the gods in those places, and so on, 33. The ear is the ear of the child. 34. In the same way, the hot disorders, the central disorder, the symptoms, the disorders, and the ripening of the phlegm. 35. The first is to understand the eyes and nose. 36. The earth is the gathering of the dwelling places, and the earth is the gathering of the dwelling places. 37. The lower realms are those that are below the earth. 38. The water of the river that flows in front of them, and so on, is the source of the healing. 39. The body is also covered with the parts of the skull and the bones of the navel. Paragraphs: $ 0 8 14 17 21 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Bhikṣus! 1. Among them, there are śramaṇas and brāhmaṇas who have this view and speak thus: 2. 'I and the world are permanent. 3. This is true, anything else is false.' 4. Those who, among the aggregates, form the view of self and the view of the world; 5. apart from the aggregates, form the view of self and the view of the world. 6. For this reason, they form this view and speak thus: 'I and the world are permanent. 7. This is true, anything else is false.' 8. Bhikṣus! 9. Among them, there are śramaṇas and brāhmaṇas who have this view and speak thus: 10. 'I and the world are impermanent. 11. This is true, the rest is false.' 12. They will have the view of no-self and no world within conditioned phenomena; 13. Apart from conditioned phenomena, they will have the view of no-self and no world. 14. For this reason, they say: 15. 'I and the world are impermanent. 16. This is true, the rest is false.' 17. Monks! 18. Among them, there are ascetics and brahmins who hold this view and make this proclamation: 19. 'I and the world are both permanent and impermanent. 20. This is true, the rest is false.' 21. They will have the view of self and the world within conditioned phenomena; 22. Apart from conditioned phenomena, they will have the view of self and the world. 23. For this reason, they say: 24. 'I and the world are both permanent and impermanent. 25. This is true, the rest is false.' 26. Bhikṣus! 27. Among them, there are śramaṇas and brāhmaṇas who hold this view and make this proclamation: 28. 'Neither do I and the world not exist eternally, 29. this is true, the rest is false.' 30. Those who, among the aggregates, have the view of self and the view of the world; 31. apart from the aggregates, have the view of self and the view of the world. 32. Therefore, they make this proclamation: 33. 'Neither do I and the world not exist eternally, 34. this is true, the rest is false.' 35. Bhikṣus! 36. Among them, there are śramaṇas and brāhmaṇas who hold this view and make this proclamation: 37. 'I and the world have an end. 38. This is true, the rest is false.' 39. Those who make this proclamation say: Paragraphs: $ 0 8 17 26 35 #
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Please segment these sentences into coherent paragraphs: 0. The true nature of nonexistence is the supreme. 1. The one who goes upward is the one who goes upward. 2. It is not suitable for the wise. 3. Why is it not ultimate? 4. Since there is no birth, etc. , 5. It is impossible to say that it is not produced. 6. The essence of the mind is the state of the mind. 7. There is no sound in his words. 8. The object of negation is the absence of object. 9. There is no good union. 10. It is not the same as the conceptual mind. 11. It is not true that it is relative. 12. If there is no arising, it is not possible to use the word arising to describe it. 13. Therefore, since it is refuted that there is no object, there is no arising, so there is no such thing as nonarising. 14. The characteristics of the self are not the objects of these sounds. 15. However, the object of the nature of appearances is the object of the self, which is the object of conceptual thought that arises from the habitual tendencies of beginningless time. 16. What is the meaning of the appearance of concepts such as arising and so on based on this phenomenon? 17. Or do you think, Is it not? 18. The meaning of appearances to concepts such as arising is not to be abandoned. 19. It is because it is the application of sound to generate it in the mind. 20. Since concepts are the nature of consciousness, are they not eliminated by analysis? 21. Furthermore, since it is dependent on the conceptual mind that is called relative, unborn things such as these would be relative. 22. It is not ultimate. 23. The meaning of the word tree is the same as the meaning of the word tree. 24. Furthermore, if things do not exist, then, when analyzed in dependence on them, the thing itself is not an entity, and so on. 25. The king said, I have no choice but to go. 26. If things do not exist, 27. It does not disappear. 28. If things were different, 29. The people say, There is no thing. 30. The king said, I am a beggar. 31. There is no butter, butter, or salt. 32. It is said that it was not there before. 33. The milk in the milk is not enough. 34. It is characterized by the absence of calm. 35. The limbs of the head are removed, and the joints and the joints are removed. 36. The king of the monks, the king of the monks, and the king of the monks, 37. This is the statement that there is no certainty. 38. There is no horse in a cow. 39. This is called the absence of one thing. Paragraphs: $ 0 6 15 25 30 36 #
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Please segment these sentences into coherent paragraphs: 0. and the appropriation of the doctrine of self. 1. The appropriation of desire is the afflictions of desire realm beings, such as desire. 2. The appropriation of views is the four views, namely, the view of the perishing aggregates, extreme views, false views, and the esteeming of views. 3. The appropriation of morality and ascetic practices has been explained previously. 4. The appropriation of the doctrine of self is🔽the statement “I am” in regard to one’s own body, 5. or the pride that thinks “I am.” 6. These afflictions are called appropriations because they appropriate the body in cyclic existence. 7. The four errors are as follows: 8. To apprehend the impermanent as permanent, to apprehend suffering as happiness, to apprehend the impure as pure, and to apprehend the selfless as having a self. 9. The ten nonvirtues are as follows: 10. Killing, stealing, and sexual misconduct;🔽these three are physical. Lying, divisive speech, harsh speech, and idle talk;🔽these four are verbal. Covetousness, malice, and wrong views; 11. these three are mental. 12. Among the types of things to be abandoned, 13. the text says, “Other than attachment and so on, which are to be abandoned.” 14. In the context of the four foods, the four preparations, and the four rivers, it is said, one should fully understand. 15. Since these are to be abandoned after being fully understood, 16. even though it is not stated, one should abandon, it should be understood that they are to be abandoned. 17. Although it is not stated, one should fully understand other afflictions such as attachment, 18. it should be understood that they are to be abandoned after being fully understood. 19. Thus, having fully abandoned the factors belonging to the side of afflictions that are to be abandoned, 20. this is the benefit of striving in the perfection of wisdom. 21. The bodhisattva mahāsattva who wishes to complete the path of the ten virtuous actions should train in the perfection of wisdom. 22. The bodhisattva mahāsattva who wishes to complete the eighteen distinct qualities of the buddhas should train in the perfection of wisdom. 23. This teaches the benefits of completion. 24. It teaches that if one strives in the perfection of wisdom, all mundane and supramundane virtuous qualities will be completed. 25. The mundane virtuous qualities are the ten virtues, the four concentrations, the four immeasurables, and the four formless absorptions. 26. The other qualities such as the superknowledges 27. are the supramundane virtuous qualities. 28. The completion of those is the benefit of striving. 29. Abiding in concentration endowed with the branches of enlightenment, 30. arising from the first concentration and entering meditative equipoise in cessation,🔽and so on up to 31. The bodhisattva mahāsattva who wishes to attain those and other such doors of concentration 32. The qualities that are to be actualized, up to I will train in the perfection of wisdom, are attained. 33. This is the explanation of the benefits of striving that are to be actualized. 34. The qualities that are to be actualized are the four concentrations, the four formless absorptions, the meditative stabilizations such as the meditative stabilization of the lion's play, and the dhāraṇī gateways. By cultivating them, their results ar 35. This is the explanation of the benefits of striving in the perfection of wisdom. 36. Therein, abiding in the meditative stabilization that is endowed with the branches of enlightenment is when, at the time of first equipoise in meditative stabilization, 37. With the intention of actualizing the qualities that are the causes of enlightenment, they rest in equipoise in concentration. 38. From cultivating that concentration, they attain the seven aids to enlightenment in actuality. That concentration is called the concentration possessing the aids to enlightenment. 39. Abiding in that concentration, Paragraphs: $ 0 7 9 12 19 25 29 36 #
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Please segment these sentences into coherent paragraphs: 0. and that is not without the arising of a Buddha.🔽The penetration of the various elements: here the eighteen elements should be understood as the various elements in the sense of their various individual essences.🔽But the penetration of them as to the 1. The meaning is: there is penetration, but not without the arising of a Buddha. Penetration of the various elements: here the eighteen elements should be understood as the various elements in the sense of their various individual essences. But the pen 2. Unsurpassed: having no superior. Wheel of the Dhamma: the best wheel. For this is the meaning of the word “wheel”: 3. “By four it goes to eight, by eight it goes to sixteen, 4. By sixteen to thirty-two, the wheel goes to thirty-two; 5. The wheel turns on the head of the man who is struck by desire.” 6. Here it is in the wheel of the chest. In the wheel of deportment: “The country people, having mounted the wheel, go round” . 7. Here it is in the wheel of the spokes. In the wheel of the wood: “Then, monks, that chariot-maker set rolling the wheel which had been finished in six months” .🔽Here it is in the wheel of the marks. In the wheel of the four kinds of success: “Bhikkhu 8. go round and round” . Here it is in the wheel of the gem: “The divine wheel-gem appears” . 9. Here it is in the wheel of the gem. Here it is in the wheel of the Dhamma. 10. Herein, the wheel of the Dhamma is “set in motion” when it is “brought to mind” , “brought to mind” when it is “generated” , “generated” when it is “caused to arise” , 11. “caused to arise” when it is “set up” , “set up” when it is “set in motion” . This is the analysis. From what point is a wheel of the Dhamma set in motion? 12. How is it that he sets the Wheel rolling? When he was the brahman Sumedha, he saw the danger in sense desires and the benefit in renunciation, 13. and after giving the great gift of the seven hundred bowls he went forth into homelessness in the life of a seer, and he produced the five super-knowledges 14. and the eight attainments. From then on it is said that he set the Wheel rolling. 15. From when is it said that he set it rolling? When he had combined the eight dhammas, and at the feet of Dīpaṅkara 16. he made his resolution for the Great Bodhi-site, and after resolving with the resolution of energy: “I will not get up without receiving a prophecy,” 17. and he lay down, and he received the prophecy from the One of Ten Powers, from then on it is said that he set the Wheel rolling. 18. From when is it said that he produces it? From then on, while fulfilling the perfection of giving, he produced the Wheel of the Dhamma,🔽and while fulfilling the perfection of virtue, he produced the Wheel of the Dhamma, 19. He sets the Wheel rolling when he fulfils the perfection of virtue, and so on, and the perfection of equanimity.🔽He sets the Wheel rolling when he fulfils the ten Perfections, the ten Minor Perfections, and the ten Great Perfections; 20. when he makes the five great surrenders; 21. when he fulfils the practice of the known meaning; 22. when he is in the Vessantara birth and gives the Great Gift of the Seven Hundreds, and surrenders his children and wife to the point of death, and takes up the Great Perfection; 23. when he is reborn in the Tusita heaven and lives there for the rest of his life, and at the gods’ request gives his consent; 24. when he surveys the world five times;🔽when he takes rebirth-linking in the mother’s womb; 25. when he causes the ten-thousand world-elements to quake at the moment of rebirth-linking; 26. when he emerges from the womb and causes the world to quake again;🔽when he takes seven strides in each of the four directions and roars his lion’s roar: ‘I am chief in the world, supreme in the world, eldest in the world. This is my last birth, now t 27. and when he was playing his flute, and when he was living in the house for twenty-nine years, and when he was going forth on the Great Renunciation,🔽and when he was going forth on the bank of the river Anoma, and when he was making an effort for six 28. and when he was floating away his golden bowl in the river, and when he went to the supreme Bodhi-tree in the evening time, 29. and when he sat down looking at the Eastern direction of the world-element, and when he was destroying the power of Māra while the sun was shining, 30. and when he was recollecting his previous lives in the first watch of the night, and when he was purifying the Divine Eye in the middle watch of the night, and when he was comprehending the causal relationships in the last watch of the night, 31. and when he was penetrating the path of Stream Entry, and when he was realising the fruit of Stream Entry, 32. and when he was realising the path of Once-Returning, the fruit of Once-Returning, the path of Non-Returning, the fruit of Non-Returning, and when he was realising the path of Worthiness, 33. and when he was penetrating the path of Worthiness, it is said that he set rolling the Wheel of the Dhamma. 34. But at the moment of the fruit of arahantship, it is called “set in motion” by him. For the mass of special qualities of Buddhas, 35. both mundane and supramundane, are successful only with the fruit of arahantship. That is why it is called “set in motion” by him at that moment. 36. When does he set it in motion? After spending seven days at the root of the Goatherd’s Banyan Tree, he set it in motion by giving the Dhammacakkappavattana Sutta to the Elder Aññā Koṇḍañña, 37. making him a “witness by body” in the Deer Park at Isipatana. 38. But when the Elder Aññā Koṇḍañña first understood the Dhamma after hearing the sound produced by the power of the Blessed One’s knowledge of teaching, 39. then the wheel was set in motion. Paragraphs: $ 0 2 6 10 12 18 24 27 34 36 #
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Please segment these sentences into coherent paragraphs: 0. The wrong practice is the wrong view. 1. Regarding that, in terms of the signs, the treatise states: 2. Even in dreams, all phenomena 3. are seen as being like dreams and so forth. 4. These are the applications that reach the peak. 5. It is accepted to have twelve aspects. 6. Thus it is said. 7. Having reached the peak means having reached the highest. 8. The application is the application to omniscience. 9. Moreover, Subhūti, if... should be known is stated. 10. Even in a dream means seeing all phenomena as like a dream. 11. Not actualizing is the first sign. 12. Moreover, Subhūti... should be known as the characteristic is stated. 13. Even in a dream, not desiring the śrāvaka level, 14. the pratyekabuddha level, 15. or the three realms, is the second. 16. Moreover, Subhūti... should be known as the characteristic is stated. 17. This is the third. 18. Moreover, Subhūti, those who dream that they see themselves as the Tathāgata, surrounded by a great retinue of both saṅghas, 19. this is the fourth. 20. Moreover, Subhūti, those who dream that they rise up into the sky, 21. teach the Dharma to sentient beings, 22. perform the deeds of a buddha in other world systems, 23. emanate bhikṣus,🔽and know themselves to be the Tathāgata, 24. this is the fifth. 25. Moreover, Subhūti, those who dream that they see themselves or others 26. When he sees others being killed, bound, beheaded, etc., he is not afraid. 27. And when he wakes up, he thinks, “These three realms are like a dream. 28. When I have attained manifest perfect buddhahood, I will teach the Dharma like that.” This is the fifth. 29. Moreover, Subhūti, up to “one should know” is stated. 30. In a dream, he sees beings in the hells, etc. 31. And he thinks, “From here, in the buddha realm where I will attain manifest perfect buddhahood, 32. I will act so that all lower realms do not exist.” This is the sixth. 33. Moreover, Subhūti, up to “one should know” is stated. 34. If in a dream one sees a village burning, 35. when one awakens one should think: 36. “Just as I saw in a dream the characteristics of the signs of irreversibility, 37. by this truth, may the burning of the village and so on be pacified.” If it is pacified, that is the seventh sign. 38. Furthermore, it is said from “Subhūti” up to the end of the chapter. 39. If some sentient beings are seized and oppressed by non-humans, it is because they have entered internally. Paragraphs: $ 0 1 9 12 18 20 25 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. No, World-Honored One! 1. Why is it so? 2. Because for the stream-enterers there is nothing to be entered, and thus they are called stream-enterers. 3. They do not enter form, sound, smell, taste, touch, or dharmas, and thus they are called stream-enterers. 4. World-Honored One! 5. If the stream-enterers had the thought: 6. 'I have attained the fruit of stream-entry,' 7. then there would be the grasping of self, the grasping of sentient beings, the grasping of life, and the grasping of a person. 8. Subhūti! 9. What do you think? 10. Do any of the once-returners have the thought: 11. 'I have attained the fruit of once-returning'? 12. Subhūti said: 13. No, World-Honored One! 14. Why is it so? 15. Because they have no dharmas to realize the state of once-returning, they are called once-returners. 16. Subhūti, 17. what do you think? 18. Do non-returners ever have the thought: 19. 'I have attained the fruit of non-returning'? 20. Subhūti said: 21. No, World-Honored One! 22. Why is it so? 23. Because they have no dharmas to realize the state of non-returning, they are called non-returners. 24. Subhūti, 25. what do you think? 26. Do arhats ever have the thought: 27. 'I have attained the fruit of arhatship'? 28. Subhūti said: 29. No, World-Honored One! 30. Because there are no dharmas called arhat. 31. World-Honored One! 32. If arhats have the thought: 33. 'I have attained the fruit of arhatship,' 34. then there would be the grasping of self, the grasping of sentient beings, the grasping of life, and the grasping of seeking other paths. 35. World-Honored One! 36. The Buddha has said that I am foremost among those who dwell in the state of non-disputation. 37. World-Honored One! 38. I am an arhat who is free from desire, but I have never thought: 39. 'I am an arhat. Paragraphs: $ 0 8 16 24 31 35 #rstood has been fully understood. And at this point he has done what he had to do, and there is nothing more for him to do. 14. So far the Elder Thera, 15. announcing the bhikkhus’ way of practice by ones, announced these ten terms in this sequence. 16. In order to show by way of specifying the nature of the dhammas mentioned in the above general way, the Master began the exposition with the words: “What is the one dhamma?” 17. Therefore it is said: “Thus the venerable Sariputta” and so forth. The same method applies to the other terms beginning with “duka.” 18. Veḷukāro means a bamboo-worker. He is called a “bamboo-worker” because he makes a living by working with bamboo, such as by making baskets.🔽Nigganthi means having removed the inner and outer knots. 19. Ekekakoṭṭhāse means in each of the ten parts beginning with one. 20. Sabbatthakaṃ upakārakaṃ means useful everywhere. 21. In order to show this meaning in detail, the following is said: “This is the method” and so forth. 22. In order to take up the embryo of insight means in order to increase the insight of the preliminary stage, so that insight will ripen above, become sharp and clear, and be connected with the path. 23. In the Atthapaṭisambhidādīsūti, in the Atthapaṭisambhidā, etc., which are to be produced. The meaning is: “The accumulation of the requisites for them.” 24. The same method applies to the rest. In the Ṭhānāṭṭhānesu, in the Ṭhāna and Aṭṭhānas. In the Mahāvihārasamāpattiyanti, in the great attainment of jhāna, etc. In the Vipassanāñāṇādīsūti, the word “etc.” includes the mind-made body, 25. the supernormal powers, etc. In the Aṭṭhasu vijjāsūti, in the eight vijjās found in the Ambaṭṭhasutta. 26. Thus is the construction. Nanti: heedfulness. 27. Thāmasampannenāti, endowed with the power of knowledge. Dīpetvāti, having shown thus: “In the accomplishment of wholesome states, heedfulness is of great help.” Having included any matter that is blameless under heedfulness, 28. he said “Yaṃ kiñci” , etc., in order to show that it is proper to speak thus. 29. “Contemplation of the body” is a short designation, or it can be regarded as a compound word with the locative case ending elided. 30. The attention given thus: “Bones, piled up like a wall of plaster, for a year, two years, three years, four years, five years, ten years, twenty years, thirty years, forty years, fifty years, a hundred years” is called 31. “attention given to the state of bones.” But others say that it is attention given to the state of bones in the postures. 32. “Arisen in this way”: arisen in the nineteen ways stated. 33. “Associated with happiness”: in the ultimate sense, associated with the happiness of the fourth jhāna. But in the conventional sense, equanimity also 34. is called “happiness” because it has the nature of peace.🔽“The object that is the source of the defilements” is the object that is the source of the defilements, such as sensual desire, etc., in the way already stated. 35. Though it is not a condition for the defilements by way of association, it is nevertheless “with defilement” because it is the source of the defilements. And it is “subject to cankers” because it is favourable to the cankers. 36. Otherwise the method would be a rejection of conditions. 37. “I am” conceit: conceit that occurs as “I am.” 38. “By the opposite”: the first attention that occurs by the way beginning, “In what is impermanent, he assumes that ‘I am’” . 39. “Here, however, the path that is next to insight is intended as ‘concentration of cognizance next to ’. Why? Paragraphs: $ 0 3 8 11 14 16 18 22 27 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. in this way, because bodhisattvas are respected, they are skilled in reaching the great city of omniscience.🔽“Noble son, bodhisattvas endowed with ten qualities are great caravan leaders. 1. What are those ten? 2. Son of noble family, 3. if they have ten qualities, 4. bodhisattvas are skilled in the path. 5. What are those ten? 6. They are as follows: 7. They know the even path.🔽They know the dangerous path. 8. They know the pleasant path. 9. They know the appropriate path. 10. They know the path with much water and the path without water. 11. They know the path with good resting places.🔽They know the path with good resting places. 12. They know the winding path.🔽They know the straight path. 13. They know the path that leads to the source. 14. Son of noble family, 15. if they have those ten qualities, 16. bodhisattvas are skilled in the path. 17. Son of noble family, 18. if they have ten qualities, bodhisattvas teach the unmistaken path. 19. What are those ten? 20. For those beings who are to be guided by the Great Vehicle, they teach the bodhisattva path, not the śrāvaka path. 21. For those beings who are to be guided by the śrāvakas, they teach the śrāvaka path, not the bodhisattva path. 22. For those beings who are to be guided by omniscience, they teach the path of omniscience, not the pratyekabuddha path. 23. For those beings who are to be guided by the pratyekabuddhas, they teach the pratyekabuddha path, not the path of omniscience. 24. For those beings who are attached to the grasping of self and attached to the grasping of phenomena, 25. they teach the path of selflessness and the path of emptiness. 26. He does not teach the path of self, sentient being, life-force, nourished being, human, or person. 27. He teaches the path free from the two extremes to sentient beings who abide in the two extremes, but he does not teach the path of abiding in the two extremes. 28. He teaches the path of śamatha and vipaśyanā to sentient beings with distracted minds, but he does not teach the path of distraction. 29. He teaches the path of suchness to sentient beings who delight in conceptual elaborations, but he does not teach the path of childish delight in conceptual elaborations. 30. He teaches the path of nirvāṇa to sentient beings who delight in saṃsāra, but he does not teach the path of saṃsāra. 31. They do not show the wrong path to those who have entered the wrong path. They do not show a path that is full of the thorns of the afflictions to those who are looking for a path that is not full of thorns. 32. “Noble son,🔽bodhisattvas who possess ten qualities teach the right path. 33. What are those ten? 34. Noble son, 35. bodhisattvas who possess ten qualities are constantly in equipoise. 36. What are those ten? 37. They are as follows: 38. They are mindful of the body and remain so. They are mindful of the feelings, the mind, and phenomena. They are mindful of the objects, the wilderness, the villages, the towns, the cities, the markets, and the regions. 39. He is mindful and present in the retinue of the king, in the royal palace, in the acquisition of wealth, in the acquisition of respect, in the acquisition of fame, in the acquisition of praise, in the acquisition of verses, in the acquisition of the Paragraphs: $ 0 14 17 32 34 #
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Please segment these sentences into coherent paragraphs: 0. The practice of recitation should be done by eliminating the faults of recitation by means of the practice of recitation and gathering. 1. I pay homage to all the buddhas and bodhisattvas. 2. Then, recite the mantra, focusing on the welfare of sentient beings. 3. If you want to give it away, recite it with the noble mind, the white-tailed one. 4. I offer offerings and praises to the noble ones, the goddesses of my work. 5. He asked for patience, and after dedicating his virtuous torma, he departed. 6. Then you should guard your body and rise up. 7. Always remember the noble White Pillar. 8. Those who have abandoned the food of the elements and have practiced it, should focus on the practice of prostration. 9. Protect, guide, guide, and protect. 10. He will remove obstacles, defeat armies, accomplish accomplishments, protect the hungry, protect the living, protect the abandoned, cure leprosy, and protect the fearful. 11. All should be according to the benefits of the first. 12. The lowest of men praises the noble ones with a drop of water. 13. I have no desire to be happy, and I have no desire to be happy. 14. May all attain the highest. 15. The white stake that comes from the tree is said to be a reversal of what others cannot do. Paragraphs: $ 0 1 6 8 12 15 #the half-tooth is the one with the half-tooth of gold. 15. Now, said the king, they are called the sharp ones. 16. The sound of flowers is a form of a silken substance, and the sharp edge is filled with silver and struck. 17. This is the pure petal of the tree, the sharp and the sky-born, the thorn itself, the ala, the hard, the scab, the hot, the hot, the spicy, and the spicy. 18. The term stage increase refers to the increase of one, two, three, four, five, or six parts. 19. The first of these is the burning of the skull cup, which is made of one substance, the sun, and the two copper substances. 20. Then, until the sun has left, the skull cup is burned. 21. Again, the answer is that the answer is pure. 22. The word servant means that a slave is made to be free from the effects of the effects of the effects of the effects of the effects of the effects of the effects of the effects of the effects of the effects of the effects of the effects of the effect 23. Then, for seven days, press the root of a-a, the root of vajrakana, the root of a-arandha, and the root of a-shirak-chak-chak. 24. Then, as long as it is hot, wash it. 25. If one gives a third of the silver, the filling or the cutting becomes a pure flower, and the leaves are certain. 26. Now, it is said that the Buddha and the Bodhisattvas are offered incense, incense, and so forth. 27. 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. 28. Here, the substances of ritual training mentioned in the Treatise on the Middle Way are applied to the eye, which has the nature of twenty-five eyes. 29. The first eye is a halo. 30. The second is the Kāpu. 31. The third is called the flower of the lotus. 32. The fourth is called Ga-yo-wa. 33. The fifth is called Ghana. 34. The sixth is the fruit, and the first is the flower of the pea. 35. The seventh is the black-colored eagle, called Acaru. 36. On the eighth day Mount Meru was born. 37. The ninth is the caccolo. 38. On the tenth day, he was born in Singha-mutro. 39. On the eleventh day, he was born in Aftpalte. Paragraphs: $ 0 3 7 11 14 18 22 26 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Because all expressions of preeminence are in regard to that which is not existent. 1. Those that are not taught are negated by that. 2. The meaning is that all conventions of ability are negated. 3. Because it has the characteristic of being devoid of, that is, free from, all the qualities of a thing. 4. Therefore, nothing at all is excellent in a nonthing. 5. If something excellent arises, nonexistence would be undermined. 6. Because a thing has the characteristic of being related to arising. 7. Because that which is related to, that is, possesses, the arising of something excellent is the characteristic of that thing. 8. Therefore, in nonexistence, that is, destruction, nothing at all is excellent, that is, nothing at all is to be posited as excellent. 9. It is not to be posited as an existent. 10. He says, “Because of that,” and so on. Because of this reason that demonstrates that destruction lacks intrinsic existence, even though it is causeless, it is not tenable to posit it as an existent or a nonthing. 11. If you accept that it is destroyed, then that destruction would be in the second moment, since it would not have occurred previously.🔽Thus, 12. because destruction would exist prior to its occurrence, 13. destruction would exist like a sprout, etc., and it would be destruction. 14. The error of existence and nonexistence 15. is removed by that very argument.🔽He explains that in the passage beginning with the words, 16. “Even if destruction were causeless, this would exist prior to its occurrence.” 17. The existence and impermanence of a thing are difficult to avoid, and it is contradictory for destruction to occur without a cause, 18. because it is contradictory for something to occur sometimes and to be without a cause. 19. This fault that you have stated is removed by this demonstration that destruction is essenceless. 20. Why? Because there is no such thing as destruction. 21. Because you do not accept that there is a phenomenon called “destruction.” 22. The line “Just as . . . ” and so on anticipates the qualms of others. 23. Just as, although they are similar in being entities, some things, that is, those that arise, are asserted to be obstructive in the sense of preventing the arising of other things in their place, but not others, in the same way, if things were to be 24. If space and so on are not non-arisen, then whatever exists is momentary. This is a mistake. 25. If you say, “It is not so,” and so on, he explains: 26. It is better if the intrinsic reality of things is that. 27. What is that intrinsic reality? He says, “It is momentary,” and so on. 28. The phrase “whatever thing has momentary endurance” is to be supplied. 29. That intrinsic reality which has the property of momentary endurance is the transformation of things, because it is just the arising of things. But space and so on do not have the property of arising. 30. Because it is their intrinsic reality, it is not the case that everything is the intrinsic reality of everything. 31. like the nature of an obstructive entity. 32. For example, even though it is the nature of an entity, it does not follow that everything is obstructive.🔽This is the meaning of the above passage. 33. The objection continues: “This is true,” etc. 34. For example, it is true that not everything is the nature of everything. 35. But even so, it is not logical to say that the nature of a thing is to be destroyed,🔽and that this is obstructive, 36. while that is not. 37. Thus, from the certainty of the nature of the cause, 38. this is obstructive, 39. while that is not. Paragraphs: $ 0 10 15 23 33 #
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Please segment these sentences into coherent paragraphs: 0. Pūrṇa said, 1. My mind does not go anywhere. 2. The Venerable One said, 3. Where do you dwell? 4. He said, My mind does not abide. 5. The Venerable One said, 6. Are you not in a state of non-abiding? 7. He said, Even the Buddhas are so. 8. The Venerable One said, 9. You are not the Buddhas. 10. He said, Even the Buddhas are not the Venerable One. 11. Then he spoke a verse, saying, 12. This ground has turned golden in color, foretelling the arrival of the Sage. 13. He will sit under the Bodhi tree, and upon the blossoming of enlightenment, 14. Yashas also spoke a verse, saying, 15. The teacher sits on golden ground, always speaking the true meaning. 16. He turns the light and shines it on me, causing me to enter into samadhi. 17. The Venerable One knew his intention, 18. and immediately ordained him, and he also fully received the precepts. 19. Then he told him, 20. The great Dharma eye treasury of the Tathagata is now entrusted to you. 21. You should protect and think of it. 22. Then he spoke a verse, saying, 23. The true essence is naturally true, based on the true, there is the principle. 24. Receiving the true and true Dharma, without practice or cessation. 25. The Venerable One, having entrusted the Dharma, 26. Immediately manifested spiritual transformations and entered nirvana. 27. The transforming fire burned by itself. 28. The four assemblies each used their robes to collect the relics. 29. They built stupas in various places and made offerings to them. 30. This was in the 22nd year of the Zheng era, the jiaxu year. It should be the 27th year. 31. The eleventh patriarch, Pūrṇayaśas, the eleventh patriarch Pūrṇayaśas, 32. Was a person from the country of Vārāṇasī. 33. His surname was Gautama. 34. His father was Ratnakāya. 35. Having attained the Dharma from the Venerable Pārśva, 36. He then went to the country of Vārāṇasī. 37. The great being Aśvaghoṣa welcomed him and paid homage. 38. He asked: 39. I wish to know the Buddha. Paragraphs: $ 0 11 14 17 25 31 38 #
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Please segment these sentences into coherent paragraphs: 0. There are no ācāryas who accept worldly dharmas and always seek pleasure, enjoying alcohol, meat, and pungent flavors. 1. If there are ācāryas who enjoy practicing the yoga of union, they are truly called ācāryas. 2. Vajrapāṇi! 3. Listen to the bodhisattva practices, which I will now explain. 4. The bodhisattva practitioner upholds the precepts and practices the bodhisattva path. With deep faith and a firm resolve, they abide in the non-discriminating and unobstructed Dharma. They do not engage in false speech, killing, drinking alcohol, fri 5. If the ācārya has any deficiencies in any matter, then they are deficient in both precepts and wisdom. 6. Vajrapāṇi Bodhisattva addressed the World-Honored One, saying: 7. What is called wisdom? 8. The Buddha said: 9. Vajrapāṇi! 10. Facing the three realms is called wisdom. 11. Vajrapāṇi said: 12. World-Honored One! 13. What is called the three realms? 14. The Buddha said: 15. Vajrapāṇi! 16. The mind is the three realms. 17. Vajrapāṇi said: 18. What is called the mind? 19. The Buddha said: 20. The mind is originally without form or characteristics, and cannot be grasped or abandoned. Because of the absence of form and characteristics, it pervades all the faculties. Because it pervades all the faculties, it becomes attached to objects. 21. It is like a monkey caught in a trap. The mind being bound by objects is also like this. 22. Vajrapāṇi again addressed the Buddha, saying: 23. How is the triple world explained? 24. The Buddha said: 25. Vajrapāṇi! 26. The triple world refers to: 27. The realm of greed, the realm of anger, and the realm of delusion. 28. Vajrapāṇi! 29. If there is no mind, there is no greed;🔽If there is no greed, there is no anger; 30. If there is no anger, there is no delusion. 31. Furthermore, Vajrapāṇi! 32. The bodhisattva's mind, without form or characteristics, pervades the six faculties. When the faculties and objects interact, attachment is formed. 33. Vajrapāṇi! 34. The mind operates through the eye faculty, seeing what is agreeable and disagreeable. It gives rise to love for what is agreeable and aversion for what is disagreeable. 35. Because the mind gives rise to anger, delusion and darkness appear before one, unable to discern what is right and wrong, without shame or remorse, without fear or dread. Because of this, one creates various offenses, evil karma blazes up and one fal 36. Vajrapāṇi! 37. If one's mind is bound by the faults of attachment, anger, and delusion, and is entangled by various dark karmas, this is not the conduct of a bodhisattva ācārya. 38. If an ācārya practices the conduct in accord with the bodhisattva, like a crystal jewel, pure and without defilements, with the nature of tranquility and perfect wisdom, like the moon in the sky, unobstructed. 39. Then one gives rise to the mind of enlightenment, firm and unretreating, and seals the faculties with the mudrā of meditative concentration, Paragraphs: $ 0 2 6 8 20 22 24 31 36 #ise 22. Than to live a hundred years and not behold the rise and fall of the five component elements of being. 23. At the conclusion of the Stanza Patācārā attained Arahatship together with the Supernatural Faculties. 24. For a hundred thousand cycles of time, the Leader has appeared. 25. “Then, in the city of Haṃsavati, I was reborn in a merchant’s family. 26. I was endowed with great happiness, with a lamp of various jewels. 27. “Having approached that Great Hero, I listened to the teaching of the Dhamma. 28. Then, with confidence, I went for refuge to the Victor. 29. “Then the Leader praised the foremost of those who uphold the Monastic Law, 30. The nun Lājī, who was so modest, skilled in the Vinaya, and wise. 31. “Then, with a joyful mind, desiring that state, 32. I invited the One of Ten Powers, the Leader of the World, with the Saṅgha. 33. “Having fed him for seven days, and given three robes, 34. I bowed my head to his feet and spoke this speech: 35. “ ‘O Hero, you have praised her, in the eighth future Buddha, 36. If it is possible, O Leader, may I be like her.’ 37. “Then the Teacher said to me, ‘Do not be afraid, good lady, be confident. 38. In the future you will fulfill that wish.’ 39. “For a hundred thousand eons, I was born in the Okkāka family. Paragraphs: $ 0 6 13 19 24 39 #
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Please segment these sentences into coherent paragraphs: 0. One should eat according to the ritual. 1. The drink that brings joy, 2. One should sing the vajra song. 3. With the sound of the ḍamaru and so forth, 4. one should captivate the mind with the five varieties. 5. With the yoga of mantra and mudra, 6. one should dance in supreme ecstasy. 7. Then, with a joyful mind,🔽the master of the gaṇa should give🔽the benediction to the patron 8. together with the assembled yoginīs.🔽Embracing with the hand, betel nut, 9. and especially with a gift,🔽one should offer 10. the common gift of the quality of being free from anger.🔽The perfect buddhas, the gods, 11. the sons of the buddhas and so forth,🔽Brahmā and so forth, 12. and the world protectors, 13. forbear with this rite. 14. Thus one should request forbearance.🔽The remainder bali of the assembly🔽of the host of goddesses 15. is offered to the obstructing spirits. 16. And to all the bhūtas and pretas. 17. This is the ritual of the gaṇacakra from the section on accepting disciples. 18. Now I will explain 19. The young maiden or yoginī, 20. The actual Vajrayoginī, 21. Should be worshipped with the proper ritual. 22. On the tenth day of the dark lunar month, 23. Or the bright lunar month, likewise,🔽Invite her with a pure mind. 24. With a respectful mind, perform ablutions, and so on. 25. One, two, four, or five, 26. Two sets of six, likewise,🔽Up to twenty-four, 27. The places of Pūjā, and so on, 28. Summon her to a pleasing place, 29. With scent, flowers, and so on. 30. Taking up a bundle of kuśa grass, 31. Offer it as a seat in front of her. 32. For the sake of protecting the place, and so on, 33. Stave off with the Sumbha Ni and other mantras. 34. And facing west, one should look. 35. One should look, as prescribed by the ritual, 36. And anoint the forehead with sindūra.🔽With musk, saffron, camphor, 37. And especially sandalwood,🔽One should anoint the hands, feet, face, 38. And the soles of the feet and palms. 39. One should adorn with a garland of red flowers,🔽Likewise with red garments, Paragraphs: $ 0 7 14 18 22 36 #
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Please segment these sentences into coherent paragraphs: 0. There is birth, and there is necessarily death, and there is also the suffering of separation from what one loves, 1. The foolish one does not contemplate, deceived by objects. 2. Death, in sequence, moment by moment, objects destroy the heavens, 3. Coming to the heavens, unaware, because of being attached to desires with the mind. 4. If the heavens are able to know this, the suffering of separation from what one loves, 5. Even for a short while, the mind does not dwell on desires. 6. Desiring impermanence is to be feared, it always brings harm, 7. Yet the foolish still approach desire. 8. The deluded gods are always like this, burned by the fire of desire, 9. Having already been burned by desire, they continue to indulge without rest. 10. If one contemplates true reality, one will not delight in objects; 11. If one delights in desire, one will always weep. 12. This entire three realms turns and moves like a wheel, 13. Bound by the noose of all actions, the gods do not see the truth. 14. In the midst of various paths, they repeatedly die and are reborn, 15. Beings deluded by craving always experience suffering and distress. 16. Desire is like lightning or a fire wheel, it cannot be grasped for even a moment, 17. Like a dream or a gandharva, beings grasp at it in vain. 18. Desire is like this and so forth, fearing desire is even more so, 19. In impermanence, suffering, and emptiness, do not give rise to a sense of ownership. 20. This wheel of old age and death is extremely evil and difficult to subdue, 21. Like a being without rescue, without eyes, unaware. 22. The Sage has spoken of the five faculties, empty and without self-nature, 23. Often impermanent and suffering, their essence is a place of illness. 24. Having seen and known this, one should then abandon desire; 25. That tranquil wisdom is then close to abiding in nirvana. 26. For those heavenly beings about to fall, the faculties and mind all move and are disturbed, 27. At that time, suffering arises, which cannot be compared. 28. Thus experiencing great joy, thus with a mind of love and hatred, 29. When those heavenly beings are about to fall, they experience such great suffering. 30. For all who have not yet died, all who are free from the eight difficulties, 31. They should all bring about benefit, this path can bring about happiness. 32. Falling from the heavens to the ground, dying on the human ground, 33. Who, knowing this, would not be disgusted with birth and death? 34. Thus, when the heavenly karma is exhausted and one falls from the heavens, the rope of karma binds one, pulling one to fall, leading one to other places, causing great fear. 35. Therefore, there are heavens that are like animals. 36. If the heavenly mind delights in the enjoyment of objects, it is not for one's own benefit. 37. Therefore, the heavenly multitudes should not engage in heedless conduct, do not give rise to regret and remorse later. 38. The Yāma Heaven King Maudgalyāyana thus, for the sake of the heavenly multitudes who roam in the place of the mountains and forests, the stūpa made by Vipaśyin Buddha, 39. Having seen that stūpa, taming the heavenly multitudes, bringing them benefit, showing the faults of desire. Paragraphs: $ 0 4 10 16 20 26 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The ears do not hear clear words and syllables. 1. As if someone were to close his eyes for a moment, 2. my father is gone, alas, and my life is leaving me. 3. He fell down. 4. His mother said, “Alas, my son! Alas, my son, who was kind and compassionate, where can I look for you, you who were mounted on the cloud?🔽” Meghadundubhi said, 5. “Alas, my cloud-mounted one! 6. Alas, you who loved those who sought your help! 7. Alas, you who were a treasure of all good qualities! 8. Where have you gone? 9. Give me an answer! I am suffering, my arms outstretched. 10. Alas, I am suffering! 11. Where will the path go, steady one, who was my foundation, who was disciplined? 12. Who will hold me, who is without patience, who is bereft of those who delight in giving? 13. Having been happy, I have been destroyed. Where has my beloved one gone today? 14. Son, when you have gone to another world, the world will be empty for me. 15. Mālyavan said: 16. Alas, my lord's son, where have you gone, abandoning me? 17. Mālyavan, you heartless one, what is the point of living so long to see this? 18. You have given up the prince, whom I love more than my own life, and gone away. 19. Therefore, I will certainly follow the prince. 20. The garuḍa said, Alas! 21. This great being has died. 22. What shall I do now? 23. His mother looked up with tears in her eyes and said, Blessed ones, protectors of the world, why do you not sprinkle nectar and revive my son? 24. The garuḍa, delighted, remembered the nectar that he himself had understood, and that had been well spoken by the one who had given it to him. 25. “I am free from the loss of my reputation.” 26. So he took it from the lord of the gods, and with the rain of nectar that he gave him, not only the cloud-vehicle, 27. but also this heap of bones, which had previously eaten the poison of the mouse, will come back to life. 28. But if he does not give it, then 29. when I drink the lord of the waters with my wings, and my body is very agitated, I will have a strong wind. 30. With the light of the eyes burning the twelve suns with fire, I will make Indra faint and fall down. 31. Having conquered with my beak Indra’s thunderbolt, Kubera’s club, and Yama’s scepter, 32. I will therefore, in a moment, rain down nectar, abandoning the clouds of my own accord. 33. “I have come, then,” said he, and departed.🔽Meghadatta said: 34. “What is the use of remaining here with a conch-shell topknot? 35. Gather wood and build a funeral pyre, so that I may go with him.” 36. His mother said: “My son, quickly, quickly build a funeral pyre for yourself, for if you are not there, your friend will die.” 37. Meghadatta, with tears in his eyes, said: “As my teachers have said, 38. “You are not going before me, are you? 39. “I have risen and built a funeral pyre. I have danced. I have built this funeral pyre for my father.” Paragraphs: $ 0 4 15 20 23 33 #
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Please segment these sentences into coherent paragraphs: 0. Son of noble family, 1. the ornaments of the bodhisattvas’ samādhi 2. are these six: 3. What are the six? 4. They are the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of generosity, the recollection of discipline, and the recollection of the gods. 5. These are the six. 6. Son of noble family, 7. “Bodhisattvas have seven ornaments of samādhi. 8. What are the seven? 9. They are the seven aspects of awakening that do not forget the mind of awakening. 10. They are the aspect of awakening of correct mindfulness, the aspect of awakening of correct discernment of phenomena, the aspect of awakening of correct diligence, the aspect of awakening of correct joy, the aspect of awakening of correct pliancy, 11. the aspect of awakening of correct samādhi, and the aspect of awakening of correct equanimity. 12. These are the seven. 13. “Son of noble family, 14. bodhisattvas have eight ornaments of samādhi. 15. What are the eight? 16. It is as follows: 17. It is the cultivation of the noble eightfold path. 18. It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, 19. and right concentration. 20. These are the eight. 21. Son of noble family, 22. the bodhisattvas’ ornaments of meditative absorption are🔽these nine. 23. What are the nine? 24. Son of noble family, 25. here, with a mind free of forgetfulness, the bodhisattvas abide in the state of great compassion, 26. and, without abandoning any sentient being, 27. they abide in solitude from desires, 28. in solitude from nonvirtuous factors, 29. and with conceptualization. 30. It is accompanied by investigation and analysis. 31. It is the first concentration that is fulfilled and abides in the joy and bliss born of seclusion. 32. Free from investigation and analysis, the mind becomes inwardly clear and fully focused. 33. It is the second concentration that is fulfilled and abides in the joy and bliss born of meditative stabilization, which is free from investigation and analysis. 34. Free from attachment to joy, one abides in equanimity, and with mindfulness and alertness,🔽one experiences physical bliss. 35. The noble ones call this “abiding in mindfulness and equanimity with physical bliss.” 36. It is the third concentration that is fulfilled and abides without joy. 37. One abandons even that bliss 38. He has abandoned previous suffering and the joy and sorrow of this life have subsided. 39. He is neither happy nor unhappy. Paragraphs: $ 0 6 13 21 24 34 #
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Please segment these sentences into coherent paragraphs: 0. Recently, I see that the great virtuous leaders of the assembly have no part of the Way to follow; 1. They do not think of using their lack of virtue to subdue others, but only carry out severe punishments. 2. Either in front of the great assembly or in private rooms; 3. Binding and hanging their heads, punishing them beyond reason. 4. They then cite the parable of the three sons in the Nirvana Sutra. 5. This is not yet understanding the Buddhist teachings. 6. That sutra says that because of the compassion of abiding in the stage of the only son, the mind is without discrimination, and one can carry out this punishment. 7. The Nirvana Sutra says: 8. Do not kill, do not use a stick, and so on. 9. Where is this referring? Not knowing the general understanding, they recklessly cite the text. 10. Even if they cite a strict teacher, this is using a parable, not related to the main text. 11. As the Compendium Treatise says: 12. When bodhisattvas attain the stage of pure mind, they attain non-discriminating wisdom and skillfully practice the ten matters such as killing without the faults of defilement. 13. Now, those who use sticks to punish disciples all give rise to poisonous anger, bravely and fiercely act, value themselves and despise others, and thus inflict suffering on others; 14. If following the Nirvana Sutra to take oneself as a standard, then even the pain of a needle prick cannot be tolerated. 15. There is also a foolish teacher who cites the Sutra of Pure Salvation with three hundred meritorious punishments. 16. This is a false sutra created by people, and the wise all deny it. 17. Even if following that sutra, those who do not give rise to the three poisons can rely on it for meritorious punishments; 18. Now, following one's own afflictions, how can one falsely rely on it? 19. In the Vinaya, being angry and scolding oneself is still a crime; 20. Even animals cannot be struck, let alone people. 21. In the Treatise on the Stages of Concentration Practice: 22. The most serious offense is demotion, the medium offense is reprimand, and the least offense is scolding. 23. There is also no beating. 24. The Mahāsaṃnipāta Sūtra says: 25. If one beats, scolds, breaks the precepts, or shaves the head of one who wears the kaṣāya robe without precepts, the offense is the same as drawing blood from the bodies of myriad koṭīs of Buddhas. 26. If one commits the four grave offenses, one is not allowed to stay in the temple or participate in monastic affairs; 27. If one is punished, one will fall back on the path and certainly enter Avīci Hell. 28. Why is this? 29. Because this person will quickly enter nirvāṇa, one should not beat or scold them. 30. Based on this, one should know one's own position; 31. The retribution in the next life is profound, and to deceive oneself is deeply lamentable. 32. It is explained in detail in that sūtra. 33. The Saṃghabhedavastu says: 34. If a teacher scolds and the disciple does not accept it, one should tell the person in charge to stop providing food. 35. If the person is violent, the teacher should leave far away. 36. If the disciple is on probation, the teacher should leave the boundary for one night and return. 37. If the disciple has an offense, the preceptor should apologize to the people on behalf of the disciple, saying: 38. Even ordinary foolish people cannot be without faults. 39. This young student really has this offense, and should be taught not to do it again. Paragraphs: $ 0 4 7 11 15 19 21 24 33 #
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Please segment these sentences into coherent paragraphs: 0. The meaning is dependent. 1. These two are the objects of knowledge. 2. This is the way it is. 3. The text of the Treatise also says: 4. This is how the scriptures are shown to contradict each other. 5. The master who possessed the three vessels explained this. 6. In the sense of being true, the term essence is a collection of words, syllables, and words that is included in a single word, a syllable, and a single meaning. 7. The noble scriptures are analyzed individually. 8. The doctrine is not contradictory. 9. Why? 10. When the imputed is included in the substance, the essence of sound is formed. 11. It is because apart from sound there are no words, no words, and so on. 12. When the essence is included in the substantial entity of karma, the name and so forth are the essence. 13. It is because it explains the nature and characteristics of phenomena and is the basis for both. 14. Since the aggregates and the substantial exist in dependence on each other, they are called essence. 15. If one aspect is not complete, then the explanation will not be established. 16. The completion of the generation of awareness is definitely achieved through the power of letters and meaning. 17. Therefore, even though they may be taught to be many, they are not contradictory. 18. The two kinds of teaching are the nature of the self, the existence of the image and the absence of the image. 19. The difference between the teaching of the nature of things and the teaching of the phenomena is that the teaching of the nature of things and the teaching of the phenomena is that the teaching of the nature of things and the teaching of the phenomen 20. The four things that constitute the essence of the teachings taught by the Tathāgata are their own nature, their existence, their absence, and their absence. 21. This is the collection of words, names, words, and syllables. 22. The Tathāgata himself said, These four things are the nature of reality. 23. The knowledge of the hearer is called the image. 24. In brief, the divisions of their own nature, image, and nonexistence are fourfold based on their respective texts. 25. The first is that there is a self-existence, but there is no image. 26. This is not the case. 27. The three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the three types of the 28. The first is the existence of everything. 29. The words of all the buddhas are one and the same. 30. The name and so forth are not certain. 31. The extensive classification of the texts is to be understood in the same way as it is found in the specific treatises and explanations. 32. The second is the category of the great masters, the category of the one-time speaker, the category of the transcendent world, and the category of the exhausted. 33. The Buddha said, Blessed ones, since all buddhas are transcendent beings, they do not teach the Dharma that is contaminated. 34. The Tathāgata teaches the wheel of Dharma. 35. The Buddha speaks all things in one word. 36. The third is the category of the most learned. 37. The five kinds of Buddhas teachings are supramundane. 38. This is called peace, because it is suffering, emptiness, impermanence, selflessness, and nirvana. 39. It is because it leads to the noble path. Paragraphs: $ 0 3 6 18 24 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. First, a statement. 1. Second, the explanation, divided into two. 2. First, establishing the cause. 3. Seventh, clarifying the various types of assemblies and sounds. This is divided into two parts. 4. First, a general statement. 5. Second, a detailed explanation, which is divided into three parts. 6. First, establishing the objects of perception, which is divided into two parts. 7. First, the sounds of sentient beings. 8. Second, the sounds of insentient things. 9. Second, clarifying the characteristics of cultivation.🔽Third, revealing the fruition. 10. Eighth, clarifying the appearance of light and color. This is divided into two parts. 11. First, a statement. 12. Second, the explanation, which is divided into two parts. 13. First, establishing the causes, which is divided into two parts. 14. First, clarifying the correct principle, which is divided into two parts. 15. First, clarifying the appearance of light based on the sun, moon, and stars, etc. 16. Second, clarifying the appearance of light based on the functions of good and evil karma, etc. 17. Second, the conclusion.🔽Second, revealing the fruition. 18. Ninth, clarifying the appearance of changes in color caused by afflictions. This is divided into two parts. 19. First, a general statement, which is divided into two parts. 20. First, establishing the causes. 21. Second, revealing the fruition. 22. Second, the detailed explanation, which is divided into five parts. 23. First, clarifying the appearance of changes caused by greed, which is divided into three parts. 24. First, a statement. 25. Second, the explanation. 26. Third, the conclusion. 27. Second, clarifying the characteristics of the transformation of anger, divided into three. 28. Third, clarifying the characteristics of the transformation of delusion, divided into three. 29. Fourth, giving examples to clarify the characteristics of the transformation of the other afflictions. 30. Fifth, clarifying the characteristics of the knowledge of the distinctions of the mind, divided into two. 31. First, establishing the cause. 32. Second, revealing the effect. The tenth, comprehensively clarifying the three thoughts such as liberation, etc., is divided into two. 33. First, pointing to the text. 34. Second, clarifying the benefits of the effect, divided into two. 35. First, establishing the cause. 36. Second, revealing the effect, divided into seven as in the treatise. The fifth, clarifying the distinctions, is divided into two. 37. First, a general statement. 38. Second, specific explanation, divided into two. 39. First, clarifying the characteristics of the distinctions of the holy spiritual powers. Paragraphs: $ 0 3 10 18 22 32 36 #
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Please segment these sentences into coherent paragraphs: 0. The Lords of the World are those who, having attained Nirvana with remainder, clear away the suffering of the world by teaching the Dharma. 1. The first of these, from the generation of the Thought of highest enlightenment up to the time of the exhaustion of the True Dharma of the Leaders,🔽the middle, the accumulation of merit of the Victors, and the stage of action in faith, are the common 2. The stage of action in faith is the stage of the bodhisattva who has entered the path of vision. 3. The stage of the one who has entered the stage of the path of cultivation, who is endowed with the realization of nonapprehending, who practices the perfections such as generosity, and who abides in the ten stages such as the Joyous, 4. the stage of the one who has entered the stage of the path of no more learning, who is endowed with the eighteen distinctive qualities of a Buddha, and who abides in the stage of the Buddha, the stage of Universal Radiance, 5. The merit of the buddhas’ sons, the listeners, 6. the virtuous contaminated and uncontaminated of the learner and nonlearner, 7. and the merit of other ordinary beings. 8. Having fully gathered the nature of the immeasurables and so on, he places them all in his mind and the bodhisattva’s act of rejoicing is to be extremely faithful and extremely joyful and to perform virtue for the sake of accomplishing all of them. 9. The dedication of merit to the cause of enlightenment is the dedication of merit to the cause of enlightenment when one dedicates merit to the cause of enlightenment by rejoicing in the merit of all beings, by the merit of the dedication, and by the 10. But was this not taught in general? How is the dedication by nonapprehension made specific? 11. He says, If the Bodhisattva dedicates merit, etc. 12. If the Bodhisattva dedicates merit, thinking, This is the thought of dedication, he has a notion of mind, because of his adherence to it. 13. Similarly, if he dedicates merit to enlightenment, he has a notion of enlightenment. 14. The realization of merit by the mind of complete transformation is the perception of sentient beings. 15. Therefore, perception is the nature of grasping signs, and is the cause of objectification. 16. Having become attached, one thinks, “I have completely transformed this into that.” 17. Attachment is the connection because of the possession of attachment to all objectifications of action, agent, and object. 18. Therefore, because of the contradiction with valid cognition, the objectification is not a complete transformation because of the nature of error. 19. If that is so, how is there a complete transformation? 20. He says, “If, etc.” 21. If, knowing that the intrinsic reality of the object of dedication, the so-called bodhisattva, is naturally ceased, and knowing that the degeneration of the accumulation of merit is its exhaustion, he dedicates to buddhahood, 22. then the mental activity of dedication, the object of merit, the object of dedication, and the nature of the object of dedication cannot be established as the dedication. 23. If he dedicates as an illusory person, then he has made a dedication. 24. Because in that way he does not observe any phenomena. 25. If, in that way, he does not mentally engage in action, agent, and so on with wisdom, 26. then how is it that in some places observation is taught to be primary? 27. If, as you say, the bodhisattva🔽realizes that things are illusion-like,🔽then, since he dedicates to the perfection of wisdom,🔽he is not attached to things.🔽If, as you say, the bodhisattva realizes that things are illusion-like, but not that they are 28. Because he is not a bodhisattva, he is not a suitable vessel for the perfection of wisdom.🔽Because he is not a suitable vessel for the perfection of wisdom, he is not a suitable vessel for the knowledge of all aspects.🔽Because he is not a suitable ve 29. Because he is not a suitable vessel for the result of a Bodhisattva, he is not a suitable vessel for the result of a Buddha.🔽Because he is not a suitable vessel for the result of a Buddha, he is not a suitable vessel for the result of a Hearer.🔽Becau 30. Because he is not a suitable vessel for the result of a Prat 31. Therefore, here 32. one should not cling to it. 33. The mental attentions of dedication and the mental attentions of rejoicing should be understood as all the types that are taught. 34. Having taught the two mental attentions extensively in this way, in order to summarize, 35. he says, “Therefore, in this way,” and so on. 36. Therefore, in this way, by whatever aspect, 37. since the ascertainment of the object is illusory, 38. Although I have no realization, I rejoice in the way the Bhagavān Buddhas know and praise the nature of things. I rejoice in the way they know the nature of things that is able to produce results that cannot withstand analysis and that is free from t 39. Although one has no realization, one should rejoice in the way that the Bhagavān Buddhas know and praise, and one should train in that way in the rejoicing and the complete dedication, thinking, “I will rejoice in the way that they know and praise th Paragraphs: $ 0 5 8 10 12 19 21 27 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. is the one who, by teaching the cultivation of the perfection of wisdom to all fearful sentient beings, dispels the fear of hell, etc. This is the giving of fearlessness. 1. By the power of the accomplishment of the mantra, the dispelling of the fear of killing, binding, etc. is the pleasing of the Buddha by the practitioner of the lotus family. 2. This is what is being taught. 3. Having performed the yoga of Lokeśvara as before, by the rite explained in the Maṇḍala of the Tamer of Beings, 4. Having generated the five superknowledges by practicing all the rites, 5. the yogin of one's deity 6. or the yogin of the Lotus family should arrange the syllable hrīḥ on the moon at his heart and above it the syllable hūṃ. 7. Above that, a moon disk. 8. Then, reciting one's mantra, 9. he should visualize the syllable hūṃ of the mind of enlightenment and the syllable hrīḥ of the perfection of wisdom. 10. The nature of the mind of enlightenment and the perfection of wisdom is the form of one's deity or 11. the nature of the family. 12. Then, beginning from the time of evening, 13. he should recite [the mantra] eight thousand times. 14. One should adorn oneself with all the ornaments, such as the crown, which are in accord with the Lotus family. 15. One should practice the view of passion, love, compassion, and the teaching of the Dharma, and give protection to all sentient beings. 16. By this practice, in seven days, the Lotus family will be pleased. 17. With the vajra-jewel seal explained in the Great Mandala of the Vajra Realm, 18. one should give the consecration of all the Tathagatas, and, abandoning the concepts of subject and object, one should enter the samadhi of the equality of all space. 19. One should give the gift of the highest. 20. Having meditated on the nature of the nature of the Jewel Family, 21. one should accumulate generosity by gathering the jewels of the nature of the Jewel Family.🔽Since one has given the consecration, etc. to all, one accomplishes the reason for attaining Buddhahood. 22. Therefore, 23. one should apply oneself to that for the sake of Buddhahood. 24. This is what is being taught. 25. As before, the practitioner of the Jewel Family should generate the superknowledges of the Jewel Family. 26. Having performed the yoga of the Jewel Family, one should imagine the Tathāgatas and the Jewel Family filling the realm of space. 27. Then, one should meditate on the consecration of all the Tathāgatas and the consecration of all the vajra-gems of the jewel family as mere reflections. 28. One should make external offerings or mental offerings. 29. One should place Bhagavat Ākāśagarbha in front of oneself. 30. Reciting one hundred and eight times, one should meditate on oneself as the king, thinking, “Bhagavat Ākāśagarbha, the lord of all the kings of all the Tathāgatas, is myself.” 31. By means of this very procedure, one should recite for eight days. In this way, the jewel family will be pleased. 32. Having adorned oneself with all the ornaments that are in accord with the jewel family, one should practice all the rites. 33. Having thus explained the pleasing of all the Tathagata clans, 34. now, in order to bring them under one's sway,🔽he declares, Then, etc. 35. There, bringing them under one's sway means bringing oneself and wealth under one's sway,🔽and bringing them under one's sway by means of passion, 36. and bringing them under one's sway by means of the generation of joy. 37. One should not despise passion 38. means that passion is the passion for the selflessness of phenomena. 39. The passion for the maturation and liberation of sentient beings is the passion of the Blessed One, the Great Vajra Holder,🔽for Vajrasattva, the essence of the Tathagata clan. Paragraphs: $ 0 3 12 17 25 33 37 #
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Please segment these sentences into coherent paragraphs: 0. How does this accomplish the benefit of others that is superior to your own? 1. For the sake of others, I feel very sorry for myself. 2. The two verses are divided into two parts: the two sections are divided into two sections: the two sections are divided into two sections: the two sections are divided into two sections: the sections are divided into sections: the sections are divide 3. The difference between the middle and the higher realms is the same. 4. They are good teachers, delightful teachers, and perfectly mature in virtue. 5. In the same way, the mind is free from the abodes of the precepts. 6. Thus, he accomplishes extraordinary qualities. 7. He conferred the empowerments of birth and prophecy, and the knowledge of the tathāgatas was supreme. 8. The thirteenth is the meaning of the other. 9. The three types of sentient beings are those of lesser, middle, and superior classes. 10. They are taught in the following way, and they are taught by means of the miraculous powers of the oral transmission, and they are delighted by the miraculous powers of the oral transmission, and they are led to accept the doctrine, and they are esta 11. They bring to maturity the roots of virtue, establish the mind, liberate wisdom, and perfect knowledge. 12. They are born in the family of the tathāgatas, have prophecies on the eighth level, have empowerments on the tenth level, and possess the wisdom of the tathāgatas. 13. These thirteen are the three kinds of bodhisattvas who are in a proper family. 14. The verse says: "It is perfectly beneficial to others. 15. What is the right thing to say? 16. He is wise in not being long-lived and in not being a self. 17. Patience is too long, and it is unbearable. 18. The prince said, O king, I have no doubt that you will be able to do this. 19. This is the best of their accomplishments. 20. This shows that this service to others is the best. 21. How is this excellent? 22. If it is the same as the person who lives in the family, 23. They will speak without error, they will be happy without complaint, and they will not act in contradiction, so they will be allowed to become without a self. 24. He is a skilled practitioner who does not take pride in his miraculous powers and who does not hold beings to be selfish. 25. Patience is the practice of bringing about the full ripening of virtue. 26. This is the practice of disciplined discipline. 27. Without discipline, you will not be able to teach the instructions to others. 28. The practice of the noble ones is a long way off. 29. The practice of not going far is the result. 30. They cannot be reborn in the family of others. 31. All these bodhisattva practices are inexhaustible because they are inexhaustible to sentient beings who have accepted them. 32. Therefore, it is perfect. 33. The two verses on the specific practice are as follows. 34. The desire-granting person is terrified. 35. The life of a happy person is a miserable one. 36. The peaceful joy of the mind is the peace of the mind. 37. The nature of compassion is always peaceful, And fools strive for their own happiness. 38. Without it, they will always suffer. 39. The stability is always striving for the welfare of others. Paragraphs: $ 0 9 14 18 22 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Recorded in the Changfang Catalog. 1. The Sūtra on the Brahman's Questions to the Buddha about the Teacher, 1 fascicle, from fascicle 14, right, translated by Zhi Qian of the Wu Dynasty. 2. Recorded in the Changfang Catalog. 3. The Sūtra on the Three Fish Lost in Water, 1 fascicle, from fascicle 2, right, translated by Zhi Qian of the Wu Dynasty. 4. Recorded in the Changfang Catalog. 5. The Sūtra on the Death of the Brahman's Son and the Failure of the Rice Crop, 1 fascicle, from fascicle 6, right, translated by Zhi Qian of the Wu Dynasty. 6. Recorded in the Changfang Catalog. 7. The Sūtra on Guarding Speech and Mind, 1 fascicle, from fascicle 7, right, translated by Zhi Qian of the Wu Dynasty. 8. Recorded in the Changfang Catalog. 9. The Sūtra on Subduing a Thousand Brahmans, 1 fascicle, from fascicle 5, right, translated by Zhi Qian of the Wu Dynasty. 10. Recorded in the Changfang Catalog. 11. The Sūtra on the Path of Amṛta, 1 fascicle, from fascicle 4, right, translated by Zhi Qian of the Wu Dynasty. 12. Recorded in the Changfang Catalog. 13. The Sūtra on a Woman's Deluded Obsession with Desire, 1 fascicle, from fascicle 3, right, translated by Dharmarakṣa of the Western Jin Dynasty. 14. Recorded by Chang Fang. 15. The Buddha Speaks the Sūtra of Awakened Mind, in one fascicle, from the tenth fascicle, translated by Dharmarakṣa during the Wudi era of the Western Jin. 16. Recorded by Chang Fang. 17. The Sūtra of King Changshou, in one fascicle, from the tenth fascicle, Dao An says it was translated by Dharmarakṣa during the Jin dynasty. 18. Recorded by Seng You. 19. The Sūtra of the Brahman's Trial by Fire and Kindness, in one fascicle, from the tenth fascicle, Dao An says it was translated by Dharmarakṣa during the Jin dynasty. 20. Recorded by Seng You. 21. The Buddha Speaks the Sūtra of the Joyful Gods, in one fascicle, from the sixth fascicle, Dao An says it was translated by Dharmarakṣa during the Jin dynasty. 22. Recorded by Seng You. 23. The Sūtra of Radiance, in one fascicle, from the thirteenth fascicle, Dao An says it was translated by Dharmarakṣa during the Jin dynasty. 24. Recorded by Seng You. 25. The Sūtra of the Six Masters' Vows, in one fascicle, from the fourteenth fascicle, Dao An says it was translated by Dharmarakṣa during the Jin dynasty. 26. Recorded by Seng You. 27. The Sutra on the First Benefit of Being Without Illness, in one fascicle, extracted from the fifteenth fascicle. The right one says that Dao'an says it was translated by Dharmarakṣa in the Jin Dynasty. 28. Recorded by Seng You. 29. The Sutra on the Youth Asking the Buddha about the Meaning of Food, in one fascicle, extracted from the sixteenth fascicle. The right one says that Dao'an says it was translated by Dharmarakṣa in the Jin Dynasty. 30. Recorded by Seng You. 31. The Sutra on the Beggar's Evil Thoughts, in one fascicle, extracted from the eighteenth fascicle. The right one says that Dao'an says it was translated by Dharmarakṣa in the Jin Dynasty. 32. Recorded by Seng You. 33. The Sutra on the Miserly Elder, in one fascicle, extracted from the third fascicle. The right one says that Dao'an says it was translated by Dharmarakṣa in the Jin Dynasty. 34. Recorded by Seng You. 35. The Sutra on the Multitudes of Hearers Spoken by the Buddha, in one fascicle, extracted from the fourth fascicle. The right one says it was translated by Dharmarakṣa in the Western Jin Dynasty. 36. Recorded by Chang Fang. 37. The Sutra on the Potter's Escape, in one fascicle, extracted from the first fascicle. The right one says that Dao'an says it was translated by Dharmarakṣa in the Jin Dynasty. 38. Recorded by Seng You. 39. The Sutra on Worldly Profit in One Scroll, from the Eighth Scroll, Translated by Dharma Torch and Dharma Establishment during the Western Jin Dynasty. Paragraphs: $ 0 3 5 7 9 11 13 15 17 19 21 23 25 27 29 31 33 35 37 39 #
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Please segment these sentences into coherent paragraphs: 0. is said to be the conclusion of the rite. 1. Vow is body, speech, and mind. 2. The mind is sealed with the three mudras. 3. Whatever is the Great Seal, 4. the consecration of the vajra and bell is conferred. 5. oṃ sarva tathāgata siddhi vajra tiṣṭhaiśa satvaṃ dhāraya mī hī hī hī hī ho hūṃ oṃ 6. The being without beginning or end, 7. Vajrasattva, great joy, 8. Samantabhadra, the lord of all,🔽Vajra-lord, be confident in me! 9. Ho! One should hold the Dharma bell. 10. This is the wisdom of all buddhas, 11. following the melody, 12. which you should always hold, 13. as taught by the Victorious Ones for the sake of supreme awakening. 14. One should ring the Dharma bell.🔽Since existence is pure by nature, 15. one should be naturally free from existence.🔽The supreme being of pure nature 16. accomplishes existence supremely. 17. The happiness of cyclic existence is very little, 18. In order to open the great door of the Dharma, 19. The supreme method of the holy and blissful, 20. Always protect these sacred pledges. 21. In all enjoyments of desire, 22. Just as one relies on bliss, 23. Through the yoga of one's deity, 24. One should make offerings to oneself and others. 25. For as long as one abides in the supreme realm of samsara, 26. With the supreme great skillful means, 27. For that long, one can accomplish the benefit of incomparable sentient beings 28. Without passing into nirvana. 29. Through the blessing of merit and the supreme perfection of wisdom, 30. One should always protect these sacred pledges. 31. All accomplishments are perfectly complete. 32. The supreme discipline of the great seal is granted by all buddhas. 33. Then, the supreme conqueror of the army of maras, the empowerment of the blazing great body, is conferred. 34. Holding a flaying knife and so forth,🔽Reciting the supreme ten-syllable mantra, 35. Gradually confer the empowerment. 36. Also for the upper and lower garments, 37. Bless with the essence mantra, 38. Empower with the meaning of the Great Vehicle, 39. And confer the empowerment of the saṃbhogakāya. Paragraphs: $ 1 6 9 14 18 25 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Skilled craftsmen carving relics out of gold and silver. The critic says: 1. Female craftsmen embroidering banners for prolonging life. 2. Skilled craftsmen building stupas for the scattered body out of gold and silver. Rice, wheat, and rice, 3. Horizontally setting up assemblies for monks and nuns. 4. Fragrant oil and wax candles, 5. Pointlessly illuminating the hall of the barbarian deity. The critic says: 6. Rice, wheat, and noodles are offered to compete in the field of blessings, fragrant oil and wax candles are sought to illuminate the hall of compassion. Extorting people's wealth and cutting the nation's reserves. 7. The noble officials of the court have never understood this once. 8. It is truly lamentable. The critique says: 9. The court investigates ancient times, abandons worldly affairs and returns to truth. 10. Respecting the Buddhist school is different from wrong views. I humbly think that Your Majesty determines the opening and closing of the heavenly gate, renewing the precious position. 11. Penetrating the myriad things that are in trouble, nurturing the people again. 12. Spreading the wind of non-action of Laozi, and the people are transformed by themselves. 13. Holding the ritual of love and respect of Confucius and Mozi, the world is filial and kind. 14. Moreover, the Buddhist scriptures falsely speak of sin and blessings. The critique says: The origin of the teachings shows people the door to severing evil. 15. Opening the path for people to practice good deeds. Soldiers and civilians escape corvée and shave their heads to hide in the middle. 16. Not serving two parents, exclusively practicing the ten evils. The critique says: 17. Abandoning the kindness and love of two parents, cultivating the benevolent wind of the ten good deeds. 18. Even if one endures minor disagreements to achieve great harmony, if the harmful and false are not removed over the years, they will become even more rampant. 19. I have examined the written records. 20. From the time of Fu Xi up to Emperor Gao of the Han, 21. there were twenty-nine dynasties and over four hundred rulers. 22. But I have only heard of them offering sacrifices to the Supreme Thearch in the suburbs, saying: 23. Yuanqiu's southern suburban sacrifice did not avoid the fault of killing. 24. How can it compare to the Buddha's precept of non-killing as the foremost? 25. Comparing right and wrong, the judgment can be known. The government rules the people and investigates, 26. but I have never seen a temple hall or bronze image built to establish a society and bring peace to the country. 27. I request that the heretical teachings of the Hu and Buddha be withdrawn back to India. The admonition says: 28. When conditions are met, it arises. When affairs are accomplished, it ceases. 29. Coming and going in response to things, hidden and revealed according to the time. All monks are sent back to their hometowns. 30. Let the group that evades taxes universally enjoy paying rent and the group that avoids service always delight in contributing labor. Do not allow the bald and small to long farewell to the state. The criticism says: 31. In the past, Yan Zilong did not bow to the Son of Heaven. 32. Zhao Yuanshun long farewell to the Minister of Works. 33. The classics praise him for his excellence. 34. How much more so for śramaṇas, who are the field of merit for the world beyond. 35. The Buddhists are the lofty people outside the worldly affairs. 36. If you want to make them bow and kneel, the harm done to the principles is deep. 37. The principle cannot be so. Loyal ministers themselves guard the ancestral temple. 38. Then the Great Tang will establish the lord of creation. 39. The common people will have nothing to do and be the people of the Fuxi and Shennong eras. Paragraphs: $ 0 4 8 14 19 25 28 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The compound “tesaṃ saddatthānaṃ āvalī” is to be resolved as “the sequence of those words and meanings.”🔽Even though it is endowed with qualities and ornaments, 1. it is still bent by the slightest fault; 2. it is not praised by the wise,🔽like a maiden of that sort. 3. Even though that sequence of words and meanings is adorned with qualities and ornaments in this way, it is still endowed with even the slightest fault,🔽and it is still not to be touched by the wise. In order to show this, he says “guṇa” and so on. 4. Even though it is endowed with the quality called “sound” 5. and with the ornament of meaning, even though it is adorned in particular, the sequence of words and meanings is still bent by the slightest fault, 6. and is branded with the blemish of meaning, then she is not to be praised by the wise, by the learned who know the difference between good and bad qualities. 7. The poet says “a girl, a creeper, etc.” Just as a girl 8. who is ten years old, who is captivating the eyes and minds of people by the quality of her youth that is just beginning to appear, who is adorned with special ornaments, 9. who is branded with some blemish of the skin, is not to be touched by the wise, all the more so another, 10. so too, the garland of meanings of words, even with a little blemish of the form of the sound and the fault of the characteristic of the meaning, 11. is to be avoided by the wise, all the more so if it is many. 12. Thus, the garland of meanings of words, adorned with ornaments that are subordinate to the good qualities, if it is branded with some blemish of the word or meaning, 13. if it is little praised, showing this, he says “with good qualities and ornaments” and so on. The garland of meanings of words, which is endowed with good qualities and ornaments, 14. Even though it is endowed with the excellence called the ornament of sound and with the distinction of the ornament of meaning,🔽that string of words and meanings,🔽if it is marked, if it is endowed, if it is associated with even the slightest fault su 15. is not to be praised, is not to be commended, by the wise, by those who examine its excellence and faults, even though it is endowed with excellence and ornaments,🔽like a girl of ten years who is marked by the stain of faults. 16. Just as a girl of ten years, though endowed with the excellence of a pleasing nature,🔽and though associated with the distinction of ornaments such as a beautiful necklace,🔽is not to be seen by those who examine excellence and faults, because she is a 17. so too is the method of composition, though of the kind described, 18. if it is associated with some fault of a word or a foot, which is like the whitewash, it is not to be enjoyed by the wise, is the idea. The stain of faults, 19. by that it is marked, and it appears like that, is the analysis. 20. So, by great endeavour, the wise should strive to banish faults,🔽Which are the cause of all misfortune. If they were faultless, 21. how could they lack merit? 22. Since this is so, therefore, by great endeavour, by great effort, the wise should strive to banish faults, faults of speech, etc., which are the cause of all misfortune, 23. by giving up the view of a teacher, by giving up the teacher’s influence. 24. If it be asked, “What merit is there in banishing faults?” 25. if they were faultless,🔽how could they lack merit? 26. They would have merit. The intention is this: “If they were faultless, how could they be unpraiseworthy, like an unadorned ornament?” 27. Since, when associated with faults, they are unpraiseworthy to the wise, therefore, by great endeavour, by great effort, the wise should strive to banish faults, 28. to remove faults of speech, etc., by means of the understanding that has as its domain the many scriptures. 29. If that were so, then this garland of word-meaning, being entirely and in every way free from faults, devoid of faults, would not be endowed with the qualities called the ornaments of speech. 30. What? Would it be endowed with qualities? This is the intention. And the analysis is: “The removal of faults, 31. there are no faults in it, it is free from faults, and it occurs together with qualities.” 32. Even though it is devoid of ornaments, it is charming because it is endowed with qualities, 33. free from faults, devoid of faults, endowed with qualities, like a bride. 34. For what reason is it so, being a bond by the giving of qualities through the relinquishing of faults? He said “Sā’laṅkāre” and so on. 35. That garland of word-meaning, even though it is devoid of ornaments, being free from faults in every way, 36. being endowed with qualities called the ornaments of speech, it delights the minds of people because it is the cause of the arising of many kinds of joy and gladness. 37. It attracts, it draws near to itself, therefore it is charming. He gives an example: “Devoid of faults, 38. As a young woman, though not adorned with ornaments, is pleasing to the wise, being endowed with good qualities. 39. As a young woman, though not adorned with ornaments, being devoid of any fault, and endowed with good qualities such as being pleasing to be with, etc., Paragraphs: $ 0 3 7 12 17 20 27 32 35 #
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Please segment these sentences into coherent paragraphs: 0. pretending to be a keeper of elephants. She became angry and said, “I will tell the king and have your hand cut off.” 1. and so she did. The king’s mother, hearing of it, said, “Do not be angry, my daughter.” And she soothed her and rubbed her back. 2. Again, the king, being desirous of seeing her, went to the stable, and, disguised as a groom, saw her and struck her in the same way with a handful of chaff. 3. Again, her mother-in-law soothed her. 4. One day Pabhāvatī was desirous of seeing the Great Being, and told her mother-in-law of it. “Do not be so,” said the latter. 5. “It is not proper for you to see him.” But she entreated her again and again. Then said her mother-in-law, “Well then, to-morrow my son will go round the city, and you can see him by opening the lion-door.”🔽And having so said, on the following day sh 6. And she caused the Bodhisatta to sit on the seat behind her, and went round the city. 7. and had her brought to the palace. He placed her in a cage of gold, and said to Pabhāvatī, “Look at the beauty of your husband.”🔽Pabhāvatī was delighted, and said, “I have obtained a husband worthy of me.” 8. But on that day the Great Being,🔽seated on the western throne of Jayasena, the king of the elephants, 9. looked at Pabhāvatī as much as he desired, and by the movements of his trunk and other gestures he gave her a sign of his love. 10. When the elephant had gone, the king’s mother asked Pabhāvatī, “Did you see your husband, my dear?” 11. “Yes, madam, but the elephant that sat on his western throne was very ugly, and he gave me a sign by the movements of his trunk and other gestures. Why did you cause such an unseemly creature to be seated on the king’s western throne? Have him remove 12. “My dear, a guard is needed on the king’s western throne.” 13. She thought to herself, “This king is very bold; he does not even think of the king as a king. 14. What can this mean? Is he really King Kuśa? But he must be very ugly, that is why they do not show him to me.” 15. She said to the hunchbacked woman, “Go and find out whether the king is sitting on the eastern or the western throne.” 16. “But how shall I know him?” “If he is the king, he will get down from his elephant first on the right side. By this sign you will know him.” 17. She went and stood on one side, and first saw the Great Being getting down, and after him Prince Jayasena. 18. The Great Being, looking this way and that, saw the hunchbacked woman, and knew that it was for this reason that she had come. 19. He called her to him, and said, “Do not tell Queen Padmāvatī this.” And he sent her away. 20. She went and said, “The one who is sitting in the front seat got down first.” Pabhāvatī believed her. 21. The Great Being, wishing to see her again, asked his mother. She, unable to refuse him, said, “Well then, go to the garden in disguise.” He went to the garden and entered the water of the lotus-pond up to his neck, 22. covering his head with a lotus-leaf and covering his face with a blossoming lotus, 23. and stood there. His mother took Pabhāvatī to the garden and in the evening, tempting her, said, “Look at these trees, look at the birds, 24. look at the deer,” and led her to the bank of the lotus-pond. She, seeing the lotus-pond covered with five-colored lotuses, 25. desiring to bathe, entered the lotus-pond with her attendants and, while playing, saw the lotus and wished to examine it. She stretched out her hand. Then the king removed the lotus-leaf from his head, 26. and took her hand, saying, “I am King Kusa.” She looked at his face, and seeing that he was a Yakkha, 27. she cried out, “A Yakkha has seized me!” and fell down in a swoon. Then the king let go her hand. She recovered consciousness, 28. and thought, “King Kusa took my hand, and for this reason I was beaten with a handful of chaff in the elephant stable, 29. with a handful of chaff in the horse stable, and he mocked me as I sat on the elephant’s back. 30. What have I to do with such a husband as this? I will leave him and find another husband who will support me.” 31. So she sent for the ministers who had come with her and said, “Make ready my carriage, 32. I will go away this very day.” They reported this to the king. The king thought to himself, “If she is not allowed to go, 33. her heart will break. Let her go. I will bring her back by force.” So he said to her,🔽“Go, my dear, and may you fare well. I will follow you.” 34. and gave her permission to go. She went to her father’s house. 35. The Great Being entered the city from the garden and ascended the decorated palace. For the Bodhisatta 36. did not desire her because of a former vow, and he was ugly because of his former deeds. In the past, it seems, in Bārāṇasī, 37. two families lived, one in the upper street and one in the lower street of the town gate. One family 38. had two sons. One had a daughter. The Bodhisatta was the younger of the two sons. They gave that 39. girl to the elder. The younger, who was a spendthrift, lived with his brother. One day🔽they baked cakes in that house in great abundance. The Bodhisatta had gone to the forest. They divided the cakes, leaving one for him, Paragraphs: $ 0 4 8 13 21 28 35 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Trisamayasañātanam 2. In Tibetan: 3. The Means of Achievement of the Pledges of the Three Pledges 4. Homage to the Buddha. 5. The holy Dharma is not to be reviled, 6. and is never to be abandoned. 7. The perfect Buddha and the Bodhisattvas 8. are not to be said to be otherwise. 9. The guru is not to be despised, 10. and embodied beings are not to be beaten. 11. One does not do the mantra and the seal oneself, 12. and one does not listen to the Dharma with one's head covered. 13. One should never be stingy or drink alcohol. 14. One does not step over the vajra form,🔽and one does not eat it. 15. One does not use it as a bed or a seat, 16. and one abandons disrespect for the seals, etc.🔽One does not act like a child 17. toward the guru or the deity. 18. against those who are naturally good or who have committed a minor offense.🔽One should not engage in improper actions out of affliction, 19. nor should one do so with a happy mind. 20. In brief, whatever is not in accord with the practice of self and others 21. should be abandoned. 22. This is the glorious pledge of the great vehicle. 23. The three pledges are taught to be the pledges.🔽Deceit, dishonesty, wrong livelihood, 24. enjoying defilements, gathering in groups,🔽doubting, 25. and hoarding most of the requisites. 26. Laziness, a depressed mind, 27. praising oneself, and so forth, 28. are the phenomena that cause obstacles. 29. This was taught in the King of Yoginis Tantra. 30. Being definitely liberated from these faults 31. and abiding in the pledges explained above, 32. one should be endowed with the abandonment of all distractions. 33. And in perfect enlightenment. 34. All the activities of body, speech, and mind 35. Are dedicated to the benefit of all beings. 36. The three pledges of the supreme attainment 37. Are accomplished as desired. 38. The Means of Attaining the Pledges composed by the great paṇḍita Ratnavajra is complete. 39. Translated by the monk Tsultrim Gyaltsen. Paragraphs: $ 0 4 23 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. They equally use wealth. 1. The three of precepts, views, and wealth are not separated by self and other, so they are harmonious and without dispute. 2. The three of body, speech, and mind each cultivate kindness and compassion. 3. They rescue from suffering and give happiness in order to attract others, so they are harmonious and without dispute. 4. The second is to extinguish internal disputes. 5. The Dharma that is spoken has two aspects. 6. Black teachings and great teachings. 7. Correspond to internal and external, respectively. 8. Correspond to great and small. 9. Correspond to understanding and not understanding. 10. Correspond to speaking evil and speaking good. 11. If one hears from others that they speak black teachings and great teachings, 12. One should not believe and rely on them immediately. 13. If they accord with the three baskets, then they should be believed and accepted. 14. If they do not accord, then they should be abandoned. 15. If one grasps the meaning based on this, 16. Then the Dharma will be harmonious without dispute. Question: Why is it necessary to extinguish the two disputes? Answer: Cultivating compassion and wisdom, one becomes a Buddha. 17. Because the Buddha has prajñā and compassion. 18. Because of prajñā, one gathers the true Dharma and harmonizes. 19. Because of compassion, one gathers sentient beings and harmonizes. 20. The authors of treatises also rely on learning the Buddha's prajñā and compassion. 21. Because they gather the Dharma and gather sentient beings. 22. There are also many explanations, as extensively explained in the commentary on the sectarian tenets. The second is to distinguish the differences. 23. In the scriptures and treatises, there are also names based on the Dharma and based on metaphors. 24. Either single or double. 25. Among the scriptures, there are names established based on place, time, events, and the Dharma, which are all included in the Dharma category. 26. As for relying on the Dharma and metaphors, 27. it is for the sake of the sharp and dull faculties. 28. It is in order to manifest the Dharma's clarity and purity. 29. It is also for the sake of praise and blame. 30. Relying on the Three Jewels is also included in the person and Dharma categories. 31. Above, there is nothing that is not exhausted. This extensively explains the distinctions of this person and Dharma, and includes those various names. 32. Together with the teaching, it is manifested, and is like the decision on the meaning of the Lotus Sutra. 33. Above, the names are distinguished. The second is returning to the name. 34. It is further divided into four parts. 35. First, a general explanation of the Treatise on the Establishment of Consciousness-Only. 36. Second, a specific discussion of the name of the establishment and the established. 37. Third, clarifying the intention of establishing the name. 38. Fourth, a general explanation of the doubts of the mind. The first general explanation is like the key points of the explanation of the establishment and the established. The key points are explained in ten ways. 39. Now, it is added again. Paragraphs: $ 0 4 5 11 16 22 26 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The great elements of solidity, moisture, heat, and motion in the touch base are not made of the great elements, the rest are made of the great elements. 1. The bodily and verbal actions included in the dharma base are made of the great elements, the rest are not made of the great elements. 2. How many have superior? Eleven have superior. One should be distinguished, namely, the cessation of selection in the dharma realm is without superior. The rest all have superior. 3. How many are existence? Ten are existence. Two should be distinguished. 4. Namely, the mind and dharma realms. If contaminated, they are existence. If uncontaminated, they are not existence. 5. How many are associated with causes? Ten are not associated with causes. One is associated with causes. One should be distinguished, namely, the mental factors in the dharma realm are associated with causes. The rest are not associated with causes.He 6. All-inclusive Treatise on the Categories of Existents, Scroll 15 Paragraphs: $ 0 2 3 5 6 #
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Please segment these sentences into coherent paragraphs: 0. One day, as she was reviewing her own practice, she became glad, thinking, “I have done what had to be done,” and she uttered this Solemn Utterance: 1. “The nun who is endowed with virtue, who is well restrained in the sense faculties, 2. Attains the peaceful state, which is refreshing and exhilarating.” 3. Herein, endowed with virtue means possessed of, complete in, the pure virtue of a nun. 4. Well restrained in the sense faculties means well restrained in the six faculties beginning with the mind. Having abandoned lust for agreeable visible forms, etc., 5. hatred towards disagreeable visible forms, etc., and delusion in regard to visible forms, etc., that are neither agreeable nor disagreeable, she is well restrained, well guarded, in the sense faculties.🔽Refreshing and exhilarating means 6. not made unrefreshing by anyone, exhilarating by nature, a medicine for the allaying of all the diseases of the defilements. 7. or the Noble Path, or Nibbāna itself. For the Noble Path is called the “noble person’s heritage” because it is the heritage of the noble person, and because it is the heritage that the noble person should come to possess.🔽 8. or the Noble Path, or Nibbāna itself. For the Noble Path is called a “refuge” because it is to be gone to by those who seek Nibbāna, and because it is free from the fever of defilements. 9. “The Thirty-Three, the Yāma gods, the Contented gods, the gods Who Delight in Creating, the gods Who Control the Creations of Others— 10. There direct your mind, where you have lived before.” 11. This verse was spoken by Māra, who wanted to make the Elder Nun Somā fall from her attainment by arousing in her a longing for the sensual pleasures of the heavenly worlds. 12. Herein, the place where thirty-three people who performed a meritorious deed together are reborn is called “the Thirty-Three” . 13. All the sons of the gods who are reborn there are “Thirty-Three gods.” But some say that “Thirty-Three” is the name of those gods. 14. The gods who have attained divine bliss are “Yāma” . The gods who have attained divine bliss and are endowed with it are “Yāma” . 15. They are called “Delighting in Creation” because they delight in creating objects of the six kinds of sense pleasure and in enjoying them, in the intervals of the natural course of events, with a desire for more than the normal amount.🔽They are calle 16. Herein, the words “Fix your mind there” mean “Fix your mind on that divine world of the Thirty-three, etc., and take a liking to it for rebirth there.”🔽The Thirty-three are mentioned with the intention of including the gods of the Four Kings’ World t 17. The words “Where you dwelt before” refer to the divine world in which he had dwelt previously. 18. It seems that when he was reborn among the gods, he had purified the five sense-objects beginning with the Thirty-three, and then he had descended again from above, and after dwelling in the Tusita group, he had passed away from there and had been re 19. When she had heard this, she said: “Let the world of sensual pleasures be, Mara. The whole world is ablaze with the fire of lust, etc., 20. and the wise man’s mind finds no delight in it. ” So she showed that her mind had turned away from sensual desires and from the world, and in order to rebuke Mara she said:🔽“The devas of the Yamas, the devas of the Tavatimsa heaven, 21. The devas of the Tusita heaven, the devas who delight in creating, The devas who wield power over the creations of others, 22. “Time after time they take rebirth, with becoming placed foremost, 23. Not having transcended becoming, they go on to birth and death. 24. “The whole world is ablaze, the whole world is burning, 25. The whole world is aflame, the whole world is quaking. 26. “The unshakable, the incomparable, not frequented by the run-of-the-mill man, 27. The Buddha taught the Dhamma, and my mind found delight therein. 28. “Having heard her words, I lived delighting in the Dispensation, 29. The three knowledges were attained, and the Buddha’s Dispensation was done. 30. “Here, lust is everywhere destroyed, The mass of darkness is demolished. 31. Know this, O Evil One, you are defeated, O Death!” 32. He spoke these verses. 33. Herein, at the time, at the time means at that time, at that time. From existence, from existence means from one existence to another. In the case of personality means in the five aggregates. They stand with personality foremost means they stand with 34. when they pass on from one existence to another, stand in personality, which is a mass of suffering with impermanence, etc., as its danger. 35. Therefore, at the time of their rebirth, at the time of their middle life, and at the time of their death, 36. they stand with personality foremost. Because of that, they do not go beyond personality. They do not turn their faces away from the escape from personality. 37. They merely circle around the shore of personality. They are subject to birth and death. Because they are followed by lust, etc., they remember only birth and death over and over again. 38. Therefore they are not liberated. 39. The whole world is ablaze, Mara, not only the world of sensual desires spoken of by you, Paragraphs: $ 0 3 5 9 11 14 19 26 28 32 35 39 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Ārya-ucchuṃśa-jambhala-kṛṣṇa-sādhana 2. In Tibetan: 3. The Means of Attaining the Wrathful Black Jambhala 4. Homage to the feet of the venerable Jambhala. 5. The lord of glory, the great powerful one, endowed with the twelve jewels and many kinds, 6. The sage with many means, great strength, stainless compassion, born as the son of gods and humans, 7. His only son, incomparable, the lord of wealth of all existence and peace, the great treasure, 8. You who hold a skull full of blood and a mongoose in the form of a dwarf, protect me. 9. First, the practitioner who is endowed with the commitments, striving to benefit others, having attained undivided faith in Ārya Jambhala, should go for refuge, and in a place resembling a heap of jewels, in a vessel of the supreme petal of a lotus, 10. Then, as much as possible, he should please Akṣobhya, the king, with the rite just as it is. 11. After that, with his pride, he should protect himself, the place, and the yoga. 12. In his heart, from an āḥ arises a vast moon maṇḍala, upon which is a black hūṃ, shining with the color of gold, from which arises a nine-tined vajra, standing upright, with a swaying motion. 13. The tip of the central horn is white in color and is marked with a jewel top. 14. The other horns are black and terrifying with their gaping mouths. In the center of the moon, which is free of stains, is the syllable hūṃ, which is marked with a blazing vaiḍūrya light. 15. The light of that syllable fills the realm of space and performs the two benefits of purifying the maṇḍala of the realm. 16. After that, the light returns and one should invite the Bhagavat Cakrasaṃvara, together with the retinue, as numerous as the particles of the ocean of milk. 17. After performing the ablution, one should complete the thirteen branches of worship. 18. The light of the pleasing garland enters one’s heart and, with a mind of encouragement, one should increase the four immeasurables. 19. One should generate the firm, correct cultivation of the Thought of Enlightenment. 20. Then, by the great light rays of the vajra, all things, moving and unmoving, are melted. 21. They dissolve into the essence of Vajrasattva, and then, by the blazing, one’s own body is also incinerated, and one should imagine the mass of splendor in the nature of an illusion. 22. Then, by the invocation with the loud cry of “Om Ah,” the Lord having the characteristics to be explained is invited from the peak of the vajra mountain in the northern garden. 23. With a mind of complete faith, satisfaction, and longing, one should dissolve the causal hero into the blazing garland of light rays. 24. the aspect of an outcaste, 25. his ears not pierced, 26. eating leftovers, and unruly. 27. His belly hangs low, and he is very majestic. 28. He is the age of a six-year-old child, 29. naked, with an erect penis,🔽and his two feet are in the posture of standing with the right foot extended. 30. He presses down on the head of yellow Pṛthivī, who vomits jewels from her mouth. 31. He bares his fangs slightly, 32. and his tongue is rolled back into the cavity of his palate. 33. His face and three eyes blaze like a mass of fire. 34. His eyes are round, reversed, and transformed. 35. He is split open, with a frown-like pattern of three precious jewels. 36. The hair of his head, beard, and eyebrows each stand up, with sparks of fire dripping down. 37. His right and left hands hold a lotus vessel filled with ghee and a monkey-skin pouch filled with various kinds of precious jewels of gods, nāgas, and humans, from which various streams of jewels flow. 38. He is adorned with a crown ornament of Akṣobhya. 39. The naga kings Ananta, Takshaka, Mahapadma, Vasuki, Kulika, Shankhapala, Vaira, Padma, and Mahapadma are black, red, white, yellow, Paragraphs: $ 0 2 4 9 12 16 20 24 28 38 #
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Please segment these sentences into coherent paragraphs: 0. First, a general statement. 1. Second, an extensive explanation, which is divided into two parts. The first part clarifies the meaning of the three gates, which is divided into four parts. 2. First, a general question. 3. Second, a brief answer citing the sūtra. 4. Third, a specific explanation of the sūtra passage, which is divided into three parts. 5. First, based on the wisdom of hearing, it clarifies the gate of contemplation that only practices according to characteristics, which is divided into three parts. 6. First, a question. 7. Second, the answer is divided into two parts. 8. First, establishing the object. 9. Second, establishing the subject, which is divided into two parts. 10. First, coarse. 11. Second, subtle. 12. Third, a conclusion. 13. Second, based on the wisdom of thought, it clarifies the gate of contemplation that practices according to investigation, which is divided into two parts. 14. First, establishing the cause. 15. Second, revealing the effect. 16. Third, clarifying the contemplation of the aspects of practice according to the observation of wisdom cultivated based on that, divided into three. 17. First, establishing the cause. 18. Second, revealing the effect. 19. Third, concluding. 20. Fourth, concluding in summary. The second, clarifying the contemplation of the object of observation distinguished by the six matters, is divided into five parts. 21. First, a general question. 22. Second, citing the sutra to give a brief answer, divided into three parts. 23. First, a statement. 24. Second, an explanation. 25. Third, a conclusion. 26. Third, a specific explanation of the phrases in the sutra. 27. Fourth, a summary. 28. Fifth, clarifying the purport of establishing the six matters. The specific explanation is divided into six parts. The first, clarifying the investigation of meaning, is divided into three parts. 29. First, a question. 30. Second, the answer, divided into two parts. 31. First, establishing the object of observation. 32. Second, establishing the means of observation. 33. Third, a conclusion. The second, clarifying the investigation of phenomena, is divided into three parts. 34. First, a question. 35. Second, an answer. 36. Third, a conclusion. The third, clarifying the investigation of characteristics, is divided into three parts. 37. First, a question. 38. First, the answer, divided into two parts. 39. First, a statement. Paragraphs: $ 0 5 13 16 21 28 34 37 #
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Please segment these sentences into coherent paragraphs: 0. What is the basis of a profound and pure mind? 1. The answer: 2. It is based on the mind of supreme, perfect enlightenment. 3. This means self-benefit. 4. Because one cannot benefit others if one does not save oneself from illness. 5. Or, because one seeks enlightenment, the three kinds of mind are called the mind of enlightenment. 6. It is also asked: 7. What is the basis of the mind of enlightenment? 8. The answer: 9. It is based on the six perfections. 10. This means that it is based on possessing the six kinds of nature, or it is based on practicing the six perfections. 11. The questions and answers in that sutra are the same as the meaning of this sutra, for the sake of all sentient beings, it is compassion for sentient beings. 12. The Sutra on Generating the Bodhi Mind says that compassion for sentient beings has five things: 13. First, seeing sentient beings bound by ignorance; second, seeing sentient beings who do not believe in cause and effect and create evil karma; third, seeing sentient beings abandon the correct principle; fourth, seeing sentient beings create extremel 14. Each of the five has four, as explained in detail there. 15. Cultivating various dharmas refers to the later ten perfections and the hindrances to be eliminated. 16. The sutra says: Cultivating like this until the practice is complete. 17. The praise says: 18. Attaining the fruit. 19. First, it cites the completion of the cultivated causes; next, it raises the perfect attainment of the fruit; and finally, it concludes with the name of the body. 20. This is the first. 21. The sutra says: By the power of practice, one attains great mastery. 22. The praise says: 23. It clarifies the perfect attainment of the fruit. 24. There are two: 25. The first clarifies the perfection of attaining the fruit, and the latter clarifies the ability to benefit beings. 26. The attainment of the fruit is divided into two: 27. The first is attaining the fruit, and the latter is understanding the realm. 28. This is attaining the fruit. 29. As for the ten kinds of mastery, first, listing the names, second, revealing the essence, third, clarifying the causes, and fourth, establishing and abolishing. 30. As for listing the names, the ninth chapter of Asvabhāva's *Mahāynasamgrahabhāṣya says: First, mastery over lifespan, second, mastery over mind, third, mastery over requisites, fourth, mastery over karma, fifth, mastery over birth, sixth, mastery ove 31. As for revealing the essence, lifespan refers to the faculty of life, as explained in the chapter on lifespan. 32. The *Daśabhūmika-sūtra says: Because of abiding in life for inexpressibly inexpressible eons. 33. However, the Sāṃchāṇikā Sūtra, fascicle 7, and the Dharmasaṃgīti Sūtra, fascicle 3, say obtaining the upper sweet dew is called mastery over life. Sweet dew is nirvāṇa, and nirvāṇa is the life of the Dharma body. 34. Or, because one understands this sweet dew of non-abiding, the life manifested by the responsive transformation body extends and shortens according to the mind, and life is also inexhaustible. 35. As for mastery over mind, according to the Daśabhūmika Sūtra, mind refers to wisdom and concentration, because they are what is drawn and what draws. 36. It is the same as the Abhidharma-samuccaya, which lists the essence of all dharmas, because it includes both wisdom and concentration. 37. That sūtra says, Obtaining mastery over mind is due to the wisdom that enters immeasurable saṃgha samādhis. 38. Or it is said that this concentration can draw forth wisdom, so it is not necessarily taking wisdom as mastery over mind. 39. According to the Dharmasaṃgīti Sūtra, it says, All dharmas arise from the mind, which is called mastery over mind. Paragraphs: $ 0 6 12 15 17 21 24 29 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The eleventh is the great general of the world-protecting direction of Canda, the king of the Vidyadharas. 1. He is also the great general of the maṇi. 2. He rides a rat. 3. He holds a wish-fulfilling jewel in his right hand. 4. He holds a lasso in his left hand. 5. His color is like the color of black clouds on a summer day. 6. Some say he is in the west. 7. The twelfth is the great general Kumbhīra in the northeast, 8. riding a bull, which is a water buffalo. 9. He holds a precious bow and arrow in his hand. 10. His color is black-blue. 11. He just slightly extinguishes the previous color. 12. Some say it is the northwest. 13. In front of the Buddha, the inner protector makes a kalaviṅka white crane. 14. This bird's Dharma sound spoken by the five foremost ones is all the same sound, so it is called the bird of shared life. 15. The pure beryl land can be used for communication. 16. Two comparisons are complete. 17. Respectfully copied on the twenty-fifth day of the sixth month in the second year of Changzhi. Paragraphs: $ 0 7 13 17 #
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Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The Sadhana of Sukravajra and Brahā? 2. In Tibetan, 3. The method of accomplishing the white vajra pig. 4. Homage to Vajra Pig! 5. He burned up evil spirits and destroyed the evil spirits. 6. It is the effortless release of the poison of humanity. 7. The vajra goddess of the equally happy and the happy. 8. I will write down the methods for making offerings to the king of Kongka. 9. He was up at midnight, and he did not leave until the middle of the night. 10. In a place suitable for the burial ground, one should apply sandalwood and so on. 11. They were adorned with various flowers. 12. How comfortable is it to sit on a corpse? 13. The suns mandala, which is born from the letter A in your heart, is illuminated by a white radiance of the letters Hāri. 14. The guru, the yogi, the bodhisattva, and the tathāgata are in their proper places. 15. The heart-ground is the A. 16. The eight wheels of the mind are the eight wheels of the mind: the eight wheels of the mind, the eight wheels of the mind, the eight wheels of the mind, the eight wheels of the mind, the eight wheels of the mind, the eight wheels of the mind, the eig 17. The eight wheels of speech are the eight wheels of speech: the eight wheels of speech are the eight wheels of speech: the eight wheels of speech are the eight wheels of speech, the eight wheels of speech, the eight wheels of speech, the eight wheels 18. The eight wheels of the body are the powerful wheels, the female mothers, the female escorts, the female armor, the female sultan, the female strong, the female turning the wheels, and the female diligent. 19. The colors are blue, red, and white. 20. He is the one who is immovable, the one who has immeasurable light, and the one who is the one who has the power to illuminate. 21. On the throne of the moon is the third eye, which is the five seals. 22. He was adorned with a three-pointed garland of stones, lotuses, and wheels. 23. The two hands, with their hands covered with hooks, skulls, and hands, are joined by the two hands. They make offerings to the Arga and so forth, making offerings to them, making offerings, and confessing their sins. 24. The three are the following: taking refuge in the Three Jewels, generating the mind, teaching the path, making a wish for a self, making supplications, and giving advice. 25. They did all the instructions according to the ritual. 26. Then, having consecrated the merit, one should place ones hands on ones head in order to accomplish the wisdom of emptiness. 27. Before I speak, I pray to all the tathāgatas. 28. The words are om sarva tathāgata or śrīmata sarva stabva sarva siddhi a samprayanti sarva tathāgata śaṃ adhiṣṭanti. 29. OM SVABHĀVA SUDHA SARVA DARMA SVABHĀVA SUDHA AND AMBHĀVA HAM 30. Then, one should be especially interested in knowing that all phenomena are empty, signless, and wishless, like the knowledge of dreams. 31. The light rays of the heart are not visible. 32. OM SHUNYA THAJNA VAJRA SVABHA BHAPA AUTMKO AMPA HAM 33. I will be proud of this. 34. Then your mind becomes a red lotus. 35. From that, the sun arises from a. On a red lotus, and the sun sits on a mandala. The white has a slightly red vajra, which is the reflection of the harpy. It is the sixteenth year of the completion of the completion of the completion stage, as it is 36. It is white like the autumn moon. 37. The three eyes are red and dark. 38. Her face is a little bit of a skull, and her lips are adorned with various flowers. She is beautiful and free of the bonds of her voice. 39. The black vajra garland is a garland with three holes in the middle. Paragraphs: $ 0 5 8 13 18 24 30 34 #
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Please segment these sentences into coherent paragraphs: 0. the truths of suffering, its origin, its cessation, and the path. The Blessed One extensively taught these to the nun Subhadrā. 1. Then, while sitting on that very seat, the nun Subhadra realized the four noble truths: suffering, its origin, its cessation, and the path. 2. Then, while sitting on that very seat, the nun Subhadra realized the four truths of noble beings: suffering, its origin, its cessation, and the path. 3. Just as a clean and well-woven cloth takes the dye evenly, 4. so, while sitting on that very seat, the nun Subhadra realized the four truths of noble beings: suffering, its origin, its cessation, and the path.🔽Then, having seen the Dharma, attained the Dharma, known the Dharma, 5. and plumbed the depths of the Dharma, the nun Subhadra crossed over from doubt to certainty, and cast off the defilements. 6. Having attained freedom from conventional terms and stainlessness, they are not led by the conditions of others.🔽They bowed their heads to the feet of the Blessed One, the Teacher, and said,🔽Blessed One, we wish to go forth in the well-proclaimed Dha 7. He had attained the stainless state free from all conventional terms, and so he was not led by the conditions of others. He bowed his head to the feet of the Blessed One and said to him: 8. “Blessed One, 9. I have erred. 10. Sugata, I have erred. 11. I am a fool,🔽ignorant, 12. unclear, 13. unwholesome. 14. I am of a bad disposition, and it was wrong of me to think that the monk Ānanda was a husband. 15. Therefore, 16. Venerable One, I confess my error as an error, and I confess my grave error as a grave error. 17. I will restrain myself from such faults in the future. 18. Therefore, Blessed One, I will restrain myself from faults after having recognized them as faults. 19. “Subhadrā, 20. you have recognized your faults as faults. 21. In this way, you are a fool, 22. in this way, you are deluded, 23. in this way, you are unclear, in this way, you are unwholesome, 24. and by the nature of your faulty wisdom, you have taken the monk Ānanda as your husband and have acted improperly. Having understood the Dharma and Vinaya, you have seen your faults as faults 25. and having seen your faults as faults, 26. you have confessed them and restrained yourself from them in the future. I too will recognize your faults as faults.🔽“ 27. In the future, I will practice increasing virtuous qualities. 28. I will not let them decline.”🔽Then the Blessed One taught and instructed the nun Suvarṇotpala.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful 29. She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽Sh 30. She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽She stayed in solitude, mindful, vigilant, and introspective.🔽Sh 31. Having actualized and generated the superknowledges in this very life, he gave the prophecy. 32. He has done what should be done by one living the holy life. He has exhausted birth. 33. He will not take up any other existence after this one.” 34. The brahmins and householders of Śrāvastī heard that the Blessed One had given the outcaste girl the going forth. 35. Having heard that, they disparaged her, saying, “How can the outcaste girl practice pure conduct with the monks?” 36. In the same way, they disparaged her, saying, “How can the outcaste girl practice pure conduct with the monks, the nuns, the laymen, and the laywomen?” 37. “How can the outcaste girl 38. the brahmins, the kṣatriyas, and the householders who are like great śāla trees.” 39. King Prasenajit of Kosala heard that the Blessed One had given the pravrajyā ordination to the daughter of a caṇḍāla. Paragraphs: $ 0 4 19 28 34 39 #
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Please segment these sentences into coherent paragraphs: 0. Or it is explained as the sign for “bind.” 1. The right one is the sign for “untie.” 2. The two feet are also signs. 3. The left one is the sign for “suppress all.” 4. The right one is the sign for “destroy.” 5. The manner of holding up the index finger 6. is explained as the sign for “anger.” 7. The sense organ held up 8. is the sign for “desire.” 9. The tip of the little finger held up 10. is the sign for “union.” 11. The thick one held up🔽is the sign for “I am yours.” 12. This is the sign of hunger. 13. When one points upward, 14. it is the sign of generating pride. 15. When one is drawn by the wrathful hook, 16. this is the sign of “come here.” 17. That itself is the reversal of “you alone.” 18. When one circles the two hands in a dance,🔽the snapping of the fingers is the sign of summoning. 19. The circling and joining is the sign of the mudra. 20. Circling and placing the palms on the crown 21. is the sign of offering.🔽Circling and placing [the palms] on the heart 22. is the sign of single-pointed concentration. 23. Circling and showing with two [fingers] 24. is the sign of offering praise. 25. Touching the tongue to the tongue 26. is the sign that the time for the feast offering has come. 27. Circling in a dance and scattering [the torma] with the tongue 28. and then touching the tongue 29. is the sign of distributing the leftovers. 30. And so on, inconceivable.🔽The symbolic gestures of speech, 31. The pledge, and the seal,🔽Are also explained as follows: 32. Atipu means 33. “Homage.”🔽Pratipu means 34. “Return homage.” 35. “Drawing” is the symbol of form. 36. Song is explained as the symbol of sound. 37. “Satisfying” is the symbol of smell. 38. “Rasayana” is the symbol of taste.🔽“Bliss” is the symbol of touch. 39. “Joy” is the symbol of sensation. Paragraphs: $ 0 5 12 18 30 35 #
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Please segment these sentences into coherent paragraphs: 0. The first of the signs is the one whose hand is the first of the signs. 1. The marks of water birth, the jewels, and the sword are common to all of the worlds. 2. Thus, in the eastern, western, eastern, and western regions, below and above, the wisdom of wisdom is the way of the vajra seated in the supreme wheel of bliss. 3. The word "mo" is definite. 4. Now, the words black and so on indicate the signs. 5. Here, the six marks are the six pure aggregates of the six families. 6. The first hand of the black mans hand is a sword, the second a curved knife, and the second a curved sword. 7. The third is the three channels. 8. The first of the two joints has a white skull cup, the second has a white skull cup, and the third has a white skull cup or white skull cup under the palm of the hand. 9. Similarly, the first hand is made of red, with a red, and a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with a red, with 10. The third is the sound of the mantra, which is the stage of the mantra. 11. The first of the joints is a bow, the second a vajra, and the third a stainless gem with nine tips. 12. Likewise, the first hand of the yellow vajra, the color of the blue, is the first, the second, and the second, the color of the yellow vajra, which purifies all the appearances, eyes, and the obscurations that arise from the form realm. 13. The first and third are the vajra of terror. 14. The first of the two joints is a trumpet, the second is a vajra with a chain, and the third is a vajra with a bell. 15. Similarly, the first hand of the white vajra, the white vajra, is the spear of the first hand of the man born from the family of perception, the one born from the lineage of the infinite appearances, the one born from the mandala, the one born from t 16. The third is the three-pointedness. 17. On the first side, a white lotus with a hundred petals; on the second, a mirror; and on the third, a number of syllables. 18. Similarly, the vajra is the first of the five jewels, the vajra of the realm of the realm of the immovable, the vajra of the realm of space, the vajra of the crown, the vajra of the dharmakaya in the right hand, and the vajra of the dharmakaya. 19. The first is a curved knife, the third is an enemy. 20. The first of the joints is a bell, the second a skull cup, and the third a brahmin head. 21. Similarly, the Vajrasattva born from the family of the wisdom family, the mother of the various kinds, the king of the harmful ones, the king of the beautiful ones, the one of the Samantabhadra, and the one of the Vajrasattva of the blue ones. 22. The definitive characteristic is the definitive characteristic. 23. Or, in the place of the head of the Brahma, the mouth of the Brahma, or the mouth of the Brahma, the mouth of the Brahma, or the mouth of the Brahma, the mouth of the Brahma, the mouth of the Brahma, the mouth of the Brahma, the mouth of the Brahma, 24. When the eight goddesses, the eight vases, and the dharma horn are sometimes cast aside, the glorious mandala of the heart, the mandala, is placed in the center of the heart on the lotus of the lord of the victorious ones. 25. At that time, the Blessed One will be surrounded by a gathering of glorious ones. 26. This is because it is without fault and because it is without bias. 27. Those who practice in this way should understand the power of their minds and meditate on this, Blessed One, by means of the yogins. 28. For the sake of power, or because of the family of the mandala, the outer wheel will be inferior. 29. Here, the innate bliss vajra bodhisattvas embryo enters the womb. The first month is the unconscious, the second month is the formative factor, the third month is the consciousness, and the fourth month is the name and form. 30. The six sensory sources, contact, and so on, are the sixth month, and so on. 31. Similarly, the heart mandala is the essence of the five elements. 32. Then, in the seventh month, when feelings arise, the third time, the goddesses of the grass are delighted in the speech mandala. 33. The four channels of the emanation wheel are the four channels of the first, second, eighth, and third chakras of the essence, and twelve of them are the nature of mind, speech, and body. 34. Then in the fourth month, the three vajras have sixty-four common bases. The six of them are the four thousand os. 35. Similarly, the thirty cubits in the throat are one second, and the two cubits are one thousand. 36. This is certain: from the wheel of emanation up to the throat of the sixty-four people who are in the second hair of the eight-season root of speech, the two types of hair that is in the second hair, will be delighted. 37. Now, outside and so forth, is the deity of the spoken mandala. 38. Here, outside the mandala of the mind is the mandala of speech, and outside, there are eight eightfold eightfold lotus petals, together with the goddesses of the eight directions, the yoginīs, the yakṣas, the yakṣas, the sun, the moon, and the sun. 39. The one who is free and rests in his own place is called the one who knows. This is the one with four arms and three eyes, and the one with various faces. Paragraphs: $ 0 4 10 15 22 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. They had people dig and a flying spring gushed forth. 1. From then on, they saved the trouble of fetching water. 2. This is now the Tiger Scratching Spring in the Hidden World Fort in Xigu Valley. 3. Later, Emperor Wu of the Zhou Dynasty abolished Buddhism. 4. In the third year of the Jundian era, in the fifth month, 5. he carried out his atrocities in Guanzhong. 6. When his calamity was over, 7. on the fifteenth day of the sixth month, the court was dismissed. 8. There was a Duke of Jincheng named Ren Minbu. 9. In his governed prefecture, 10. together with his subordinates, 11. As if strolling, they looked up to the sky. 12. Do not see five or six sections of objects flying and soaring. 13. In the bird's path, there is empty space. 14. The larger ones ascend to the blue sky above. 15. The smaller ones are like ten hu of grain. 16. Gradually becoming smaller and disappearing. 17. The remaining few sections are smaller and lower. 18. Their color is yellowish-white. 19. Rolling and unfolding in the sky. 20. Like a banner without feet. 21. On that day, the sky was clear and the air was still, not a speck of dust moved. 22. But it only increased the scorching sun. 23. I went to the Ministry of Works. 24. On the way, I passed through a circular field. 25. To the north, I saw yellow writing on a high wall. 26. Dragged up on thorns. 27. I went to pick it up. 28. It was the nineteenth scroll of the Mahāprajñāpāramitā Sūtra. 29. I asked about its origin. 30. The answer was: 31. It fell from the sky, flying and dropping here. 32. At that time, the Three Jewels were just about to be destroyed, and the criminal law was strict. 33. I briefly showed it to the officials in the same seat. 34. Then I hid it in my sleeves and sealed it in my chest. 35. Emperor Wu first knew that Ai's will was resolute. 36. He happily wanted to see him. 37. He then ordered more than twenty guards. 38. To search the mountains for him. 39. I will give you my position and we will rule the world together. Paragraphs: $ 0 4 8 23 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The wisdom of this is wisdom. 1. And how could they see sentient beings? 2. I will pay homage to them. 3. Because I have achieved buddhahood through these. 4. He is the best friend of virtue. 5. When the crowd gathered, 6. The thought of a corpse and a charnel ground arose. 7. When they enter the village, 8. He was a monk in a prison. 9. When I went to the royal palace, 10. They are like the illness of the lower realms, like the bondage of the fetters, like the great earth. 11. If you see a crowd of women, 12. The thirty impure substances are the guide to saṃsāra. 13. The parents and children are nearby. 14. For this, you should think of giving up attachment and equanimity. 15. When you see your enemies, you will be struck by these. 16. I think that patience is complete enlightenment. 17. I have no wealth, no possessions. 18. Here, the cause of the dispute is as follows. 19. Then, think, I will lead them to the lower realms. 20. Even if they praise me, 21. This increases pride. 22. They lead you to miserable lives. 23. If you are insulted, 24. Patience and meditation are the enlightenment. 25. Think about the incomplete characteristics. 26. If you are attached to a place, 27. The city of dreams is like a city. 28. The yogi meditates. 29. I will say to you, One day I will go to the temple. 30. I will recite it from my mouth and recite it. 31. It is not contrary to the teachings of the oral tradition. 32. Today I will speak. 33. The body is full of pain. 34. The offering, circumambulation, and so forth. 35. I will do my best to help you. 36. If you do not bind thoughts to their antidotes, 37. What is the result of words? 38. Therefore, in all respects, 39. He will have a host of companions. Paragraphs: $ 0 5 9 13 18 23 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Or their children's lifespans end and they die. 1. The original treatise relies on this to say, Is there a case where one has not yet killed a living being but the karma of killing has already ceased, 2. and this karma will definitely result in rebirth in hell? 3. He said, Yes. 4. Like one who has committed an immediate karma but dies before completing it. 5. Among them, the distant one, 6. because he has not yet reached the irreversible stage, may have a stage that can be reversed. 7. If it were not so, 8. the World-Honored One should have said that the preparatory stage for immediate karma is also an immediate offense. 9. The Vaibhāṣikas say, 10. The five immediate karmas can still be reversed, 11. let alone their preparatory stages. And so on at length. 12. The treatise says: 13. In the section on the most serious offenses among the immediate karmas, there is one verse. 14. The fifth clarifies the great result of grave offenses. 15. The treatise says: up to obstructing the path to heaven and liberation in the world. 16. It clarifies that the offense of destroying the Saṅgha is great. As for understanding what is Dharma and what is not Dharma, 17. Devadatta knew that the Buddha was omniscient. 18. The eight are truly true. 19. If it were not for the Omniscient One, 20. The fifth dharma is false. As for perversely displaying, 21. It deceives the ignorant.🔽Displaying truth as false, 22. Displaying falsehood as truth, and so forth. 23. Among these immediate [karmas], this is the greatest offense. First, because it injures and defiles the Buddha's Dharma body, 24. Second, because it obstructs the world from being born in the heavens, 25. And from attaining liberation. 26. The reason for being the greatest offense is explained in the correct principles, which say: 27. Namely, when the Saṅgha has already split but has not yet been reconciled, 28. It has the power to block and obstruct the various ordinary beings, 29. Preventing those who have not yet entered right concentration from being able to enter it, 30. If they have already entered right concentration, preventing them from attaining the remaining fruits, 31. If they have already attained the remaining fruits, preventing them from being able to become free from defilements, 32. If they have already become free from defilements, preventing them from realizing the exhaustion of contamination. 33. Cultivating concentration, 34. Reciting and memorizing, 35. Contemplating, and so forth, all activities cease. 36. The treatise says: 37. Namely, when the Saṅgha has already split but has not yet been reconciled, the offense is the most serious. 38. This explains the cause of being the greatest offense. 39. The treatise says: Paragraphs: $ 1 9 12 16 23 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Volume Twenty-One 1. There is nothing that men and women who indulge in desire will not do in their evil deeds. 2. He said to his son, 3. “Son, do you know what is most harmful to women?” 4. The son said, 5. “Mother, I know. It is jealousy and stinginess.” 6. “Son, I am pleased. You are endowed with understanding and realization. That is so. 7. I am your mother, but I am a slanderer. You must divide the inheritance into four parts.” 8. “Mother, is it right or wrong?”🔽“Son, it is wrong.” 9. because the son is not real. 10. “Mother, I am known throughout the world as ‘Truthful.’ 11. How could I lie now?”🔽“Son, I carried you in my womb for nine months and nourished you with food and drink. 12. You can’t even say that much? 13. “Son, you should not contradict your mother’s words. 14. “Mother, if that is so, I will not contradict you. I will nod my head.” 15. The mother made the son promise this, 16. and then she went to the householder and said, 17. “Master, I have seen your son’s behavior at the brothel.”🔽“What did he do?” 18. “He had sex with another man.” 19. The householder, his mind full of hate, said, 20. “You have even begun to lie, you sinful woman!” 21. “Master, don’t you believe even what he says?” 22. “I believe it. He is truthful with everyone.” 23. “How could I lie to you?” 24. “Master, if that is so, he is playing. Call him.” 25. The householder called his son and put him in his lap. 26. He said, “Son, is it true that your stepmother has been enjoying herself with another man?” 27. Women are experts without being taught. 28. She covered his mouth with her hand and said, 29. “Son, he is just like your mother. Don’t say such things. 30. If it is true, hit him on the head.” 31. The boy hit him on the head. 32. But because his karma was very powerful and complete, it did not depend on the destruction of his body. So in this very life, a bad smell came out of the mouth of that boy. 33. And the sound spread everywhere that “Satya, who slandered his mother with lies, is not truthful, but a liar.” 34. The name “Satya” that he had was lost, 35. and the name “Mṛṣā” stuck. 36. Then the householder said to his wife, 37. “You are a woman of bad conduct. 38. Do not stay in my house!” 39. His wife was pleased. Paragraphs: $ 0 2 10 15 25 32 37 #
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Please segment these sentences into coherent paragraphs: 0. The sky is unbroken and unbroken. 1. The law is not broken. 2. The same is true of space. 3. The same applies to the discipline. 4. Space is not inherently the state of the afflictions. 5. The moral discipline is not inherently afflictive. 6. Son of a good family. 7. The bodhisattvas who abide in this way are like this. 8. The law is like space. 9. Then the Blessed One spoke these verses. 10. They keep the pure discipline of mind, and they are free from suffering. 11. The body and mind are pure, and the speech and mind are completely restrained. 12. The wise do not always cure illness and promote discipline. 13. Do not dwell on the mind of the knower, but rely on the mind of awakening. 14. Do not think about what you have done, do not analyze it. 15. It is neither red nor yellow, and it has no color. 16. It is not real, it is not real, it is empty like space. 17. All the wise praised him for his lack of discipline. 18. This discipline pacifies the afflictions. 19. He taught the perfection of the transcendent perfection of the insight of the peaceful abode. 20. Those who are free from bondage are bound by discipline. 21. Therefore, morality is the basis for the root of enlightenment. 22. Those who have learned this will be content with little desire to live in a monastery. 23. They are trained in the meditative concentration and the mental isolation. 24. The place of discipline is the basis for the liberation of the mind. 25. Therefore, the path of happiness and liberation is the one adorned with discipline. 26. The view that is free from all conceit and arrogance. 27. It is the removal of the afflictions. 28. He is like space, and he is filled with compassion. 29. They do not give up the certainty of awakening, and they do not conceive of all awakening. 30. The wise know the Dharma, and they transcend the limits of morality. 31. The noble one called The Treasury of Space. 32. The second is the mother. 33. Son of a good family. 34. How could it be? 35. The patience of a bodhisattva is like space. 36. Son of a good family. 37. If you have four qualities, 38. The patience of a bodhisattva is like space. 39. What are the four? Paragraphs: $ 0 6 9 18 23 31 33 36 #
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Please segment these sentences into coherent paragraphs: 0. they are called bonds of the mind. 1. Moreover, because they exist in the mental ground,🔽because they are discriminated by the mind, 2. because they are associated with the mind,🔽because they are latent tendencies of the mind, 3. and because they are defiled minds, 4. they are called mental factors. 5. Moreover, their elimination 6. means the elimination of the afflictions that take them as objects. 7. It is not that they are the objects. 8. Because there is no erroneous understanding regarding those objects. 9. Moreover, they are grasped by the karma and afflictions of future existences. 10. The seeds of future existences should be known. 11. They are established based on this support. 12. Because they do not exist, 13. the three kinds of future [existences] that were explained before 14. will grow and expand. 15. One should know that they will all be extinguished. 16. Moreover, precisely because of that non-abiding consciousness, 17. the causal and resultant parts no longer grow. 18. The various paths that are included are able to grow. 19. Moreover, because of taking the gate of liberation of emptiness as the basis, 20. it is called having nothing to do. 21. Because of taking the gate of liberation of wishlessness as the basis, 22. it is called contentment. 23. Because of taking the gate of liberation of signlessness as the basis, 24. it is called abiding. 25. Because of delighting in and frequently cultivating that, 26. one attains good liberation. 27. Because all latent tendencies are completely extinguished, 28. the mind is well liberated. 29. From then on, one attains constant abiding. 30. Although abiding in various activities, one is fearless. 31. Having already attained the spontaneous cessation of the aggregates, 32. because the remaining causes are severed, they do not arise again. 33. That contaminated consciousness, having been eternally extinguished, 34. goes nowhere in the ten directions. 35. Except for the various feelings that are like shadows and that consciousness-aggregate-consciousness-tree, 36. one should know that like a lamp, it all returns to quiescence. 37. In the realm of nirvana with remainder, 38. based on the severing of the first fetter, 39. it is called quiescent. Paragraphs: $ 0 5 9 16 19 25 31 37 #
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Please segment these sentences into coherent paragraphs: 0. and also Soṇaka and Siggava, 1. and Moggaliputta as the fifth. 2. These are the names of the elders. 3. Then Mahinda, Iṭṭiya, 4. Uttiya, and likewise Sambala, 5. And the wise one named Bhaddanta. 6. These Nāgas of great wisdom, 7. Having come from Jambudīpa here, 8. Recited the Vinaya, 9. The Piṭaka, in Tambapaṇṇi. 10. They recited the five Nikāyas, 11. And the seven books of the Abhidhamma. 12. Then the wise Ariṭṭha,🔽And the wise Tissa, 13. The confident Kāḷa, Sumana,🔽The elder named Dīgha, 14. And the wise Dīghasumana. 15. Again Kāḷa, Sumana, 16. The Nāga elder Buddharakkhita, 17. The wise elder Tissa, 18. And the wise elder Deva. 19. Again the wise Sumana, 20. Confident in the Vinaya, 21. The learned Cūḷanāga, 22. Unassailable like an elephant. 23. And the one named Dhammapāla, 24. Well-worshipped in Rohana, 25. His pupil of great wisdom, 26. The Tipiṭaka master named Khema. 27. In the island, like the king of stars, 28. He shone with wisdom. 29. And the wise Upatissa, 30. Phussadeva the great speaker, 31. Again Sumana, the wise one, 32. Puppha, the one of great learning, 33. Mahākathī, Mahāsivo, 34. Skilled in all the Piṭakas. 35. Again Upāli, the wise one, 36. Confident in the Vinaya, 37. Mahānāga, of great wisdom, 38. Skilled in the lineage of the true Dhamma. 39. Again Abhaya, the wise one, Paragraphs: $ 0 3 6 10 15 23 27 29 35 #
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Please segment these sentences into coherent paragraphs: 0. Ancient commentaries have many meanings, but this is the later text. 1. Moreover, observing the four assemblies of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās as four, going around is called surrounding, sitting all around is called encircling, advancing and acting with wealth is called offering, having the means to suppo 2. There are four explanations in the treatise: 3. First, the assembly surrounding; second, the front and back; third, making offerings and being respectful; fourth, esteeming and praising. 4. The treatise cites the sūtra, which is the same as this sūtra, but it lacks the meaning of front and back. Now, it should be said according to the sūtra. 5. At that time, the World-Honored One was surrounded by the fourfold assembly in front and behind, making offerings, paying respect, venerating, and praising him fully. 6. Those in front and behind each saw the Buddha facing them and expounding the Dharma for them. They took the direction they faced as front and the direction they did not face as behind. From the perspective of each individual, there were distinctions 7. The sutra says, For the sake of the bodhisattvas, the Buddha emitted a great light. 8. The commentary says: 9. This is the third accomplishment of the Tathāgata's arrival at the time of expounding the Dharma. 10. There are three meanings in brief: 11. First, based on the person, he first expounded the Mahāyāna sūtra called Immeasurable Meaning for the bodhisattvas, and then expounded the One Vehicle for the śrāvakas. 12. Second, based on benefiting others, he first used the One Vehicle to teach and transform the mature bodhisattvas with the teachings and principles of benefiting others, and then used the One Vehicle to practice and transform the newly enlightened śrā 13. Third, based on the Dharma, first discussing the essence of the Dharma and then its function. Therefore, before the Lotus Sutra was spoken, the Sutra of Immeasurable Meanings was spoken first, which is called the time being right. 14. Mahayana sutra is a general phrase, while the rest are specific phrases. 15. The Twelve Gates Treatise has six meanings for the name Mahayana: 16. First, it surpasses the two vehicles; second, the Buddha is the greatest, and this vehicle can reach it; third, it is what the Buddha rides; fourth, it can eliminate great suffering and give great happiness; fifth, it is what great beings like Avalok 17. The Compendium of the Great Vehicle says, It is both a vehicle and great, thus it is called the Mahayana. This refers to the myriad practices, or it is called the Mahayana because it is the great nature of the vehicle, which refers to suchness. The v 18. Asvabhava's Treatise on the Diamond Prajna Paramita Sutra speaks of seven kinds of greatness, whose names are slightly different but whose meanings are the same as the eleventh chapter of the Abhidharma. 19. The Abhidharma-mahāyāna-śāstra says: This very vehicle nature is called the Great Vehicle because it is in accord with seven kinds of greatness. 20. The first is the greatness of objects, because the bodhisattva path takes hundreds of thousands of teachings as its objects. That is called the greatness of dharmas. 21. The second is the greatness of practice, because it is endowed with the two benefits. That is called the greatness of mind. 22. The third is the greatness of wisdom, because it comprehends the two kinds of non-self. That is called the greatness of faith and understanding. 23. The fourth is the greatness of diligence, because it cultivates hundreds of thousands of difficult practices for three great incalculable eons. That is called the greatness of pure mind. 24. The fifth is the greatness of skillful means, because it is endowed with wisdom and compassion and does not abide in either saṃsāra or nirvāṇa. That is called the greatness of provisions. 25. The sixth is the greatness of realization, because it accomplishes the ten powers, four fearlessnesses, and other merits. That is called the greatness of karmic retribution. 26. The seventh is the greatness of activity, because it establishes the Buddha's affairs until the end of saṃsāra. That is called the Great Vehicle, and that is called the greatness of time. 27. The fundamental essence of the vehicle is the principle of suchness, because it is signless, the same as the Śrīmālā-sūtra. 28. The Śrīmālā-sūtra says: 29. The One Vehicle is the Great Vehicle, the Great Vehicle is Buddha-nature, Buddha-nature is the realm of nirvāṇa. The end also includes myriad practices, which are both the vehicle and the great. 30. The seven natures of greatness are inclusive of conditioned phenomena, so it will be fully revealed in the chapter on the One Vehicle. 31. This is the general phrase. The three phrases named Immeasurable Meanings and so on are the specific names of the Mahayana sutras that are expounded. In the Saṃghabhadra's Abhidharma, there are only two phrases. The treatise paraphrases the sutra wit 32. The treatise says: 33. As for the 'one immeasurable meaning,' it is because the words and meanings are accomplished. It is because this Dharma door expounds that profound and wondrous realm of dharmas. The profound and wondrous realm is precisely the supreme realm of the B 34. The Immeasurable Meaning Sutra says: 35. Because the natures and desires of sentient beings are immeasurable, the Dharma they expound is also immeasurable. Because the Dharma is immeasurable, the meaning is also immeasurable. As for the immeasurable meaning, it arises from a single Dharma. 36. In this way, the markless is markless and not marked. The markless and not marked is called the true mark. Bodhisattva-mahāsattvas, having peacefully abided in such a true mark, the compassion they give rise to is clear and not false. They truly can 37. Good sons! 38. If bodhisattvas are able to cultivate this one Dharma gate of immeasurable meaning, they will surely quickly attain unsurpassed enlightenment. 39. Good sons! Paragraphs: $ 0 2 5 7 10 14 19 28 32 34 37 #
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Please segment these sentences into coherent paragraphs: 0. He took the Dharma robes and the tombs. 1. It is by following the teachers and the teachers. 2. He was also served by ministers, ministers, and others, and was followed by them. This hindred his virtue. 3. She was living in the place called Mount Meru. 4. Look at the name of the king. 5. The king had a wealthy family. 6. The king is the one who prevents the yoga. 7. This was heard in the sky. 8. She went immediately to the monk Dampa, who lived in the palace of Pal Aḍḍḍinī. 9. They are not known by anyone. 10. He bowed at her feet. 11. Ahalaxmi. 12. The flowers of joy spread. 13. She said to him, I am going to give you a gift. 14. O king, you have abandoned the place where the kings wealth led you to the great land. 15. If you say, The monks possessions are collected, 16. Even if he becomes a monk, will he not be abandoned? 17. The monk said to her, I am a monk. 18. The kings wife, however, will give up her kingdom, like the ashes of a mustard seed. 19. This great assembly of men is now running for my sake. 20. Tell me how I will do it. 21. Go to the cemetery and think about him. 22. The monk followed my advice and got up in the middle of the night and went to the place where the teacher and the monks were asleep, fearing that the teacher and the monks would prevent them from staying in the cemetery. 23. They do not feel it, and they press it on their feet. 24. He went to the cemetery without going to the temple. 25. While he was thinking about this, the queens retinue of mantras asked the monk, How can I do this? 26. The question is, Is the mind of the superior stable or unstable? 27. The monk was not seen by the tantricists because of the power of his concentration, which was the entrance into the realms of all the buddhas. 28. The monk was just a moment away from the sight. 29. The monks of Amāśa were very good. 30. The body is like a butterfly. 31. I will drink this wine. 32. The man then cut the cloth into pieces and placed it in a separate place. 33. All the women who had taken the mantra were like sheep. 34. When the king came to the king, he said, I am the king of the land. 35. O king, the monks of the charnel grounds have done this to us. 36. The king of Huda of Ema said, Please protect me! 37. The king was so sad to see the queens that he brought them to the monks and bowed at their feet. 38. The monk said to the king, Excuse me, noble yogi, for your questions. 39. O king, these queens have given me back what they have made for me. They gave me back the pieces of the wood, and they offered it as before. They returned from the sheeplike state and gave it away to the monk Yogin. Paragraphs: $ 0 3 8 11 14 17 24 29 34 37 #endent lands, fields, houses, wives, children, and wealth, 36. In a single thought, they are lost, suddenly there, suddenly gone. 37. The three realms are impermanent, a single casket of suffering. 38. The four mountains come together, there is no place to escape. 39. One should only focus the mind on precepts, concentration, and wisdom. Paragraphs: $ 0 7 10 16 27 35 #
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Please segment these sentences into coherent paragraphs: 0. The two people were moved and sighed as they left. 1. In the Zhenguan era, he returned to Jianye. 2. He entered Niutou Mountain and met Chan Master Lanrong. 3. He clarified the great matter. 4. Lanrong said to Yan, 5. I have received the true teachings of Master Xin. 6. What I have attained is all gone. 7. Even if there is a single dharma that surpasses nirvana, 8. I would say it is also like a dream or illusion.🔽A single speck of dust flying can obscure the sky, 9. A single mustard seed falling can cover the earth. 10. You have now surpassed this view, 11. What more can I say? 12. The transformation and guidance of the mountain gate, 13. Should be entrusted to you. 14. Thus becoming the second generation patriarch of Niu Tou. 15. This is having a resolute faith without a retreating mind. 16. It is the appearance of having a resolute will and learning to the point of thorough understanding. 17. The teachings spoken by the sages of the three teachings, 18. Are nothing but encouraging goodness, warning against evil, and rectifying the human mind. 19. If the mind is not rectified, 20. Then deceit and evil will only pursue profit. 21. If the mind is rectified, 22. Then loyalty and righteousness will only follow principle. 23. Principle is the principle of righteousness, 24. Not the principle of reasoning. 25. Like the honorable prefect, 26. Seeing righteousness, he acts immediately. 27. Displaying extraordinary true courage, 28. This is the principle. 29. Chan Master Guifeng said: 30. Doing meaningful things is the awakened mind. 31. Doing meaningless things is the deluded mind. 32. Delusion arises from emotional thoughts. 33. At the time of death, one is dragged by karma. 34. Awakening does not arise from emotions. 35. At the time of death, one can transform karma. 36. This is also the principle. 37. The Buddha said, The principle is suddenly realized, and upon realization, all is extinguished. 38. Phenomena are gradually eliminated, according to their sequence. 39. This is also the principle. Paragraphs: $ 0 1 4 14 17 29 37 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha, the Blessed One, 1. It is easy to say that there is no self. 2. This is the teaching that is followed by the teaching of the hundred thousand verses. 3. When one has faith in the higher realms and enters them, one will train in the phenomena of emptiness. 4. They are diligent. 5. They are diligent. 6. Then, after that, they will have the liberation of the form of the permanent peace. 7. This is the proof. 8. There are also some people who have been saved. 9. The king said, I have no idea. 10. I am free because I am bound. 11. This is the word inexhaustible. 12. If the teacher does not teach in this way, it is like a philosopher who is careful about the view. 13. They will have faith in the teachings that are taught. 14. Thus, it is said that the selflessness of the one who is free from the loss of a hundred thousand conditions is not a self. 15. Then, after that, you will see the view of the liberation of the lower realms. 16. The fools will be destroyed, and after that I will be liberated again, and by a hundred thousand times ten thousand times ten million. 17. If the attainment of liberation is stable and powerful, then sentient beings will be known to exist and to be stable. 18. Why? 19. If I were to be the one who would bring about liberation, I would be like a smoke. 20. Does the self-appearance of liberation mean that it is the same as the form? 21. It is not the same as the worldly view of the perishable. 22. It is not like the one who is always speaking about punishment. 23. The Guardian of Light asked. 24. Blessed One! 25. The tathāgatas also have no transcendent nirvāṇa. 26. Why is this so? 27. If it shows the transcendence of suffering and does not have an origin, why is it shown to be born? 28. Even if sentient beings are enlightened for a while, they will be deprived. 29. What do we say? 30. If the Buddha does not receive my empowerment, 31. We will understand what is the use of our own grasping at the self and grasping at the self. 32. For example, a king in the world of the sun seized a king and put him in a castle. 33. He was thrown into prison, and then he thought, I am not going to do anything. 34. I am King, I am King. 35. The king said, Yes, sir. 36. I am not a self. 37. This is the only thing that is not pure. 38. What is there to be concerned about? 39. As long as I wander in cyclic existence, I will be my own. Paragraphs: $ 0 3 8 12 18 23 30 32 37 #
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Please segment these sentences into coherent paragraphs: 0. When you respect them, they will understand the meaning. 1. By keeping the Dharma, one attains wisdom. 2. By listening to the Dharma, they give and perform unobscured actions. 3. They will quickly attain buddhahood. 4. Without attachment, you will achieve success. 5. The lack of snow increases wealth. 6. Without pride, one will become supreme. 7. Patience in the Dharma brings enlightenment. 8. The five essences are the five essences of the offering. 9. Fearlessness is not feared. 10. The one with the greatest strength, 11. No one can trample on them. 12. The three types of stupas are the three types of stupas. 13. The lamp is a poor garland. 14. In the dark, they light lamps. 15. I offered it as a lamp for a meal. 16. The eyes of the gods will be attained. 17. They are made to serve stupas and other objects of worship. 18. They offer the sound of the bell and the other instruments, and the drums and the other instruments. 19. The sound of the voice is the number of sounds. 20. The ear of the gods will be attained. 21. They do not see the faults of others and do not proclaim them. 22. When he sees someone who is deceived, he is like a fool. 23. The mind of others is guarded. 24. They will gain insight into the minds of others. 25. He gave me a pair of shoes and a boat. 26. He is free from the lower realms of misery, And he is attentive to the teachers. 27. They will accomplish miracles. 28. By remembering the results of the Dharma, And by remembering the meaning of the Dharma. 29. They will remember birth. 30. Make offerings of the immaculate Dharma, and make pure prayers. 31. The Buddha is the one who practices the field. 32. With the gift of precious things, the light rays of the Almighty radiate infinite. 33. Things have no nature. 34. They are perfectly pure, perfectly pure. 35. The supreme wisdom of the Buddha. 36. The sixth is the exhaustion of all contamination. 37. These qualities are summarized in the following way: 38. The bodhisattvas should rely on it. 39. Generosity is discipline, patience, and perseverance. Paragraphs: $ 0 8 12 16 21 25 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. By praising thus, one will accomplish all the common siddhis of all the families and the supreme siddhi. 1. The deities, being pleased, 2. think to praise with sweet words. 3. The two lines beginning The gods show that the gods praise him. 4. One should think that all the gods say, Excellent, excellent, son of good family, for the sake of self and others you praise the gods. 5. The one line beginning In the manner of gratitude shows that he praises the gods in return for their kindness. 6. The twenty bows show that he praises them in the manner of gratitude. 7. The one line beginning These are the concentrations of the first wheel of the supreme king shows that the concentration of the first yoga is complete. 8. The twenty-three lines beginning Then, with this process show the concentration of complete purity. 9. The homage, the generation of the aspiration thought of supreme enlightenment, the taking of the vow, and the generation of the engaging thought of supreme enlightenment are taught. 10. The meditation on the five intuitions is taught. 11. Since these are easy to understand, I will not elaborate on them here. 12. Then, the form of the emergence in it 13. up to 14. the concentration of the ground is taught. 15. This teaches the generation of the vajra, the stupa, the source of phenomena, the cross, the celestial mansion, and the seats.🔽Moreover, 16. then, from the perfection of the syllable 17. is connected with the meditation on the variegated vajra by the variegated or white-colored syllable a in the source of phenomena. 18. Moreover, some masters assert that the cross is hollow. 19. Here, it should be examined in the manner of the ground. 20. Then, the condition of arousal is🔽up to “the meditative concentration of the meditation on the primordial buddha.”🔽The five faces of the primordial buddha🔽are 21. the four faces of the east and so on, which are blue, yellow, red, and green, respectively.🔽The upper face is the white face of the deity or the white horse face with a blue mane.🔽The five faces of the primordial buddha🔽are 22. the four faces of the east and so on, which are blue, yellow, red, and green, respectively.🔽The upper face is the white face of the deity or the white horse face with a blue mane.🔽The five faces of the primordial buddha 23. are🔽the four faces of the east and so on, which are blue, yellow, red, and green, respectively.🔽The upper face is the white face of the deity or the white horse face with a blue mane.🔽The five faces of the primordial buddha🔽are 24. the four faces of the east and so on, which are blue, yellow, red, and green, respectively. 25. The upper face is the white face of the deity or the white horse face with a blue mane.🔽The five faces of the primordial buddha🔽are🔽the four faces of the east and so on, which are blue, yellow, red, and green, respectively.🔽The upper face is the whit 26. The five faces of the primordial buddha🔽are🔽the four faces of the east and so on, which are blue, yellow, red, and green, respectively.🔽The upper face is the white face of the deity or the white horse face with a blue mane.🔽The five faces of the prim 27. the four faces of the east and so on, which are blue, yellow, red, and green, respectively.🔽The upper face is the white face of the deity or the white horse face with a blue mane.🔽The five faces of the primordial buddha🔽are🔽the four faces of the east 28. One should understand that the seven wheels are multiplied by the power of the family. 29. Now, the nature of the deities of the mandala is to be generated in stages through the door of mantra. 30. ...🔽Up to: Those are the samādhi of the supreme king of maṇḍalas. 31. This teaches the meditation and generation of the deities and the generation of the supreme king of maṇḍalas. 32. Since the text itself is clear, it is not explained here. 33. Nevertheless, since the meaning of the mantra is seen to teach six maṇḍalas and this very one with secrets teaches the seven wheels of wisdom beforehand, 34. the remaining maṇḍalas should also be explained. 35. By reciting the names of the scriptures, 36. the maṇḍala is generated completely. 37. Or else, they are emanated simultaneously by the mantra and seal of the vajra wheel. 38. Moreover, it should be understood that there are two mandalas of the common method and five mandalas of the special method, making seven in all. 39. The mandala of this Secret Union is included within the Great Vairocana. Paragraphs: $ 0 3 8 12 15 20 28 35 #
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Please segment these sentences into coherent paragraphs: 0. One who possesses these qualities 1. And relies on Rasayana 2. Will be happy, have a long life, 3. And be happy in this world and the next. 4. Following the conduct of the treatises, 5. In harmony with the minds of those who dwell nearby, 6. Without disturbing the mind towards the meaning, 7. Is the completion of Rasayana. 8. The essence of the eight branches is summarized.🔽🔽The thirty-ninth chapter on the future abode. 9. The thirty-ninth chapter of the Condensed Tantra of the Essence of the Eight Branches. 10. The branch on the treatment of old age is complete. 11. Now the chapter on the treatment of semen will be explained. 12. Because a man always relies on an object, 13. he should enjoy it in the womb. 14. Pleasure, firmness, and the lineage of children 15. are qualities that reside in that. 16. It produces the lineage of children 17. and immediately performs the difficult task. 18. By which one has the strength of a horse 19. and moves unimpededly in women. 20. One who is very attached to women 21. increases by whatever means. 22. That is the function of semen,🔽the supreme producer of bodily strength.🔽Dharma, fame, long life, 23. and both worldly and 24. The elixir is transformed.🔽I rejoice in pure conduct, 25. Which is entirely without fault.🔽The weak-minded are afflicted 26. By the disease of passion.🔽In order to protect the body 27. From impermanence, 28. I will describe the rite of ro tsa.🔽Those who are healthy and youthful 29. Should practice ro tsa.🔽There is no prohibition against having sex 30. Every day during all seasons. 31. Then, having become oily and purified, 32. With niruha and unctuous enemas,🔽Ghee, sesame oil, honey, 33. Meat soup, milk, and so forth, 34. Eat milk, meat, and meat soup. 35. The one who knows the practice should first apply 36. The practice of ro tsa. 37. The juice increases the vitality of the children. 38. Flowers, bad smells, shadows, 39. Trees without fruit, Paragraphs: $ 0 8 11 22 24 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Bhikṣuṇīs violate the same as bhikṣus. 1. Not violating means if there is a reason, such as needing to raise one's hand to block or beckon, or to touch another. 2. The group of six, out of anger, slandered the group of seventeen with a baseless pārājika offense. 3. The bhikṣus reported the matter, and the Buddha then reprimanded and established this precept. 4. If a bhikṣu, out of anger, uses a baseless [accusation] as above to explain. 5. Slandering with a saṃghāvaśeṣa offense is a pāyattika offense. 6. Bhikṣuṇīs commit an offense of the same name. 7. There is no offense if: 8. One has the three grounds, or if one speaks the truth to make them repent, not to slander; 9. If it is in jest, or if one speaks mistakenly. 10. 81. The precept on entering the palace gate of a king. 11. The Buddha was in Śrāvastī. 12. Queen Mallikā made offerings to the Buddha and upheld the faith, encouraging the king to have faith and joy, allowing the bhikṣus to enter the palace without obstruction. 13. Kālāma entered the palace at mealtime, and the queen, sweeping the bed, lost her clothes and her body was exposed. 14. The bhikṣus reported the matter to the Buddha, and the Buddha reprimanded and established this precept. 15. If a bhikṣu enters the inner palace of a kṣatriya king who has been consecrated with water, the consecration with water means taking water from the great ocean and a white ox's right horn, collecting seeds, placing them on a golden palanquin, with th 16. This is the kṣatriya class, and the king is established in this way, thus he is named. 17. If brahmins, vaiśyas, and śūdras are established in this way, they are also called consecrated with water. 18. The king has not yet come out, the king has not yet come out, the woman has not yet returned to her original place. 19. The treasures have not yet been stored, gold, silver, pearls, agate, lapis lazuli, crystal, jade, various precious necklaces have not yet been stored. 20. And enters, if he passes the threshold of the palace, he commits a pāyattika offense. 21. If one foot is outside the boundary, one foot is inside the boundary, and he intends to leave, all are duṣkṛtas. 22. Except for the king, for the other small kings who rule over a single village, and the wealthy elders' families, if one enters their homes, it is all duṣkṛta. 23. Bhikṣuṇīs commit the same offense. 24. If there is an announcement, if one is invited, or if there are life-threatening or brahmacarya-threatening circumstances, all are permitted. 25. 82. The precept on not handling precious objects. 26. The Buddha was in Śrāvastī. 27. A non-Buddhist was traveling on the road and stopped to rest, forgetting to take a thousand ounces of gold and leaving. 28. A bhikṣu saw it and took it away, returning the gold to him. 29. He said the gold was less, and the king sentenced him to punishment, confiscating the gold and taking it into the government. 30. The bhikṣus brought up the matter and informed the Buddha, who then reprimanded and established this precept. 31. If a bhikṣu handles precious objects such as gold, silver, pearls, amber, agate, jade, lapis lazuli, and conch shells, as well as precious ornaments such as copper, iron, lead, tin, and beeswax, it is considered a precious object. 32. If one personally takes it or instructs others to take it, except in a monastery, when Viśākhā took off her jeweled clothes to listen to the Buddha's teachings, she forgot about the clothes because of the Dharma. 33. The bhikṣus told the Buddha, who allowed them to pick it up to prevent loss and for safekeeping. 34. And at a place to stay overnight, once when a bhikṣu was traveling and staying at a goldsmith's house, the finished and unfinished gold was in front of him, and he could not sleep all night guarding it. 35. He told the Buddha, who said: 36. For the sake of security, you should collect and pick it up. 37. Pāyattika. 38. Nuns violate the same as monks. 39. If in a monastery or at a place to stay overnight, one touches precious things or precious ornaments, either personally or instructing others to touch them, one should think: Paragraphs: $ 0 3 10 14 25 30 38 #
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Please segment these sentences into coherent paragraphs: 0. ordinary people : in the moment when the body is of the nature to break up, foul-smelling, disgusting, and repulsive,🔽herein, beings, blind ordinary people, are attached, stuck. 1. I shall cast off this body : but I, 2. having taken this body, this foul body, again without taking it, without concern, I shall cast off, I shall abandon. Herein, he states the reason : 3. “Mindful, possessed of full awareness” . 4. With many a state of suffering : the intention is, “afflicted with many states of suffering such as birth, ageing, and so on.” 5. Delighting in heedfulness : because of being thus afflicted with suffering, because of having aroused zeal, delighting in heedfulness called “the non-abandoning of mindfulness” ; 6. the rest is in the same way as already stated. And here, in the way taught by the Master, 7. “Cast off this body, delighting in heedfulness, 8. You will reach the destruction of craving, You will do the Dispensation’s work.” 9. The recitation was made in the same way as the Elder Nun’s recitation. The meaning is: you should have a delight in heedfulness. 10. The Commentary on the Sister’s Verses is finished. 11. Sāmā’s Verses 12. The verses beginning with “Four times, five times” are those of the Elder Nun Sāmā. This Elder Nun too had made her beginning under former Buddhas 13. and had stored up profitable action with the support of the round of rebirths here and there, and so she had only a succession of happy states of existence. 14. At the time of this Buddha’s appearance she was reborn in a great family of wealthy householders at Kosambī and was given the name Sāmā.🔽When she had reached the age of discretion she became a dear friend of the laywoman Sāmāvatī. When the latter die 15. and so she went forth. And after she had gone forth, she was unable to dispel the sorrow that arose in her about the Sāmāvatī incident. 16. and he was unable to grasp it. Later, while sitting in the assembly hall, he heard the Elder Ānanda give a Dhamma talk, 17. and he set about developing insight. On the seventh day he reached Arahantship together with the discriminations. 18. But when he had attained Arahantship, he surveyed his own progress and then uttered these two stanzas in the form of an Uddāna: 19. “Four times and five times I went out from the dwelling, 20. Not having attained mental tranquillity, not having mastery over my mind, 21. But on the eighth night craving was abolished.🔽“By reason of my delight in heedfulness, 22. With many a state of suffering, the destruction of craving has been reached, 23. The Dispensation of the Enlightened One has been fulfilled.” 24. He uttered these two stanzas in the form of an Uddāna. 25. Herein, four times and five times I went out from the dwelling means that, sitting in my dwelling with my mind directed to insight, 26. I was unable to bring the work of a recluse to its consummation. Because of the unsuitability of the climate, 27. He thought, “I will reach insight by the path.” He went out of the monastery nine times, four or five times each time,🔽and went out. Therefore he said: “Not having attained mental calm, 28. not having attained mental unification.” Herein, mental calm 29. means the concentration of the noble path. Not having attained mental unification means that because of the absence of the equality of energy, 30. I had no control over my development of consciousness. She was extremely energetic. 31. My eighth night means from the time she received advice from the Elder Ānanda, 32. from then on, day and night, without being lazy, doing insight work, four or five times a night, 33. going out of the monastery, developing the meditation subject, not attaining distinction, on the eighth night, 34. attaining the equality of energy, and casting off defilements by the order of the path. This is the meaning. Therefore it was said:🔽“Not having attained mental calm,🔽not having attained mental unification.” 35. Eight nights have passed since craving was destroyed in me.” The rest is as above. 36. The Commentary on the Verses of the Elder Nun Sāmā is finished. 37. The Commentary on the Dukanipāta is finished. 38. The Threes 39. The Verses of the Elder Nun Sāmā, Part Two Paragraphs: $ 0 11 14 19 25 31 35 38 #
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