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Please segment these sentences into coherent paragraphs: 0. “Brahmā, what is the bodhisattvas’ power that prevents them from being afraid of the profound Dharma of the Buddha?” 1. He replied, “Brahmā, 2. the bodhisattvas’ power 3. is eightfold. 4. Endowed with these powers, 5. the bodhisattvas are not afraid of the profound Dharma of the Buddha. 6. What are the eight? 7. They are as follows: 8. The power of faith, which is the unobstructed aspiration for all the qualities of the Buddha; the power of the spiritual friend, which is the respect that arises from the teacher being equal to the Buddha; the power of wisdom, which is the certainty 9. The power of service that definitely emerges from merit, because it brings about the perfection of immeasurable merit; the power of wisdom that definitely emerges from proper action, because it definitely conquers all suffering; the power of great co 10. the power of mind that definitely emerges from definite thought, because it is never forgetful of the thought of awakening; the power of patience that definitely emerges from not relying on others, because it attains patience with regard to the fact 11. Brahmā, these are the eight 12. powers of the bodhisattvas. 13. If they possess these powers, 14. Bodhisattvas are not afraid of the profound Dharma of the Buddha. 15. Then the Blessed One said to the bodhisattva Sāgaramati, “Excellent! 16. Excellent, Sāgaramati! 17. You have explained well the powers of the bodhisattvas. 18. Excellent, excellent! 19. A bodhisattva who possesses such powers will not be afraid of any Dharma of the Buddha that he may hear. 20. Sāgaramati, all the sounds that are taught 21. are frightening, and the ultimate meaning of awakening cannot be expressed. 22. Why is that?🔽The inexpressible 23. cannot be expressed. 24. Letters do not apply to it. 25. It is 26. If the phenomena of mind and mental factors do not move, 27. then what need is there to mention that letters do not move? 28. “In this way, the profound Dharma, which is without letters, 29. cannot be expressed,🔽cannot be described,🔽and cannot be spoken of, is fully awakened to. 30. Yet, through the awareness of letters, the buddhas teach it to other beings and other individuals. 31. Consider how the great compassion of the blessed buddhas engages with inconceivable numbers of sentient beings. 32. Sāgaramati, 33. it is like this. 34. For example, some person might say, ‘I will make space, which is formless, 35. cannot be shown, 36. “Sāgaramati, if someone were to paint various pictures on this unobstructed, non-cognizant canvas, such as horses, elephants, chariots, infantry, and vehicles, 37. or the forms of gods, nāgas, yakṣas, and gandharvas, 38. what do you think, Sāgaramati? 39. “Would that person be doing something difficult?” Paragraphs: $ 0 4 8 11 15 20 26 32 36 #
Please segment these sentences into coherent paragraphs: 0. He dwelt in the five superknowledges. 1. Then, while he was practicing asceticism, 2. that minister, seeing the highest peace, 3. like a debtor of the lowest class, 4. abandoned him from afar, as if he had no need of him. 5. Then, at one time, the king of Kāśi, with his chest tightly bound by a bow,🔽adorned with armor, and his limbs covered with the light rays of spotless ornaments, pure like cut gold, 6. mounted a supreme chariot whose tinkling ornaments frightened flocks of birds, and, 7. accompanied by the Bodhisattva, entered the forest, 8. attracted by the spectacle of hunting deer.🔽The light of his ornaments, 9. illuminated his two living arms. 10. The king, with his clear speed, 11. He is skilled in weapons and is strong. 12. He will follow the deer's trail for a long time. 13. His eyes, like those of a deer, are large and beautiful, and his eyes' corners hold a bow and arrow. 14. The king will quickly make a support for the arrow. 15. Then, like a friend of the doe, he will go far away. 16. With his two moving hooves, he will measure the sky. 17. The horses pulling the chariot will break the rope that holds them. 18. Then the bowstring and the arrow's notch will be separated and quickly carried away. 19. Then, when the Bodhisattva saw the king of Kashi, he thought, Since this king has come into my domain, 20. I will rescue this king from this state of happiness, which is a cause for the lower realms, and which is a state of having many friends who are not on the side of virtue. 21. Having thought, I will cause him to enter the excellent path, 22. in an instant, through the power of his great magic, he made the directions fragrant with the scent of the two kinds of liquor, and he made the trees in the forest, which were tormented by the tips of the high banners, have branches that were terrify 23. With the sound of conch shells that are filled with white, like the water-bearing clouds that are heavy with the burden of water, and with the sound of the drums that are supported by the ground that is made low by the wheels of the chariots that hav 24. With the sound of conch shells that are white like the water-bearing clouds that are heavy with the burden of water, and with the sound of the drums that are supported by the sound of the cymbals, and with the sound of the cymbals that are filled wit 25. The dust-covered interval was made muddy 26. By the water drops from the trunks of the elephants. 27. Some were illuminated by the moving🔽Rays of the spotless jewels in the crowns of the rulers.🔽Some were beautified by the conches hanging from the ears of the elephants, 28. Like full-blown kumuda flowers. 29. Then, gradually, from afar, 30. The moon of Videha's king, whose eyes grew at night, 31. Then, standing in the chariot, with the end of his ear 32. He drew the bowstring with an arrow, and it was done. 33. Some, with the light of the belly of the protruding belly, 34. Some drew a sword from its scabbard. 35. Some, with faces wet with dripping ichor, 36. The elephants, with their bells, completely surrounded him. 37. With his hook he struck the forehead of another, 38. and made the elephant rise up completely. 39. He took up his bow from the broad surface of his chest, Paragraphs: $ 0 5 8 19 25 29 33 #
Please segment these sentences into coherent paragraphs: 0. Because they are the nature of form. 1. Like the nature of form - all forms are one. 2. All forms are the nature of form. 3. Therefore, it is used as an analogy. Question: The theory refutes that all dharmas are the same as the great existence and difference. 4. Does the Buddha Dharma now not leave the dharmas and separately have the great existence, etc.? Answer: 5. I only refute your non-existence. 6. It is not that I immediately affirm it. 7. Treatise. 8. The second, the attachment to the existence of dharmas, is like the Sāṃkhya and others. 9. Explanation: 10. The Sāṃkhya school also has eighteen. 11. Therefore, it is said and others. 12. The previous views have already been described. 13. Treatise. 14. Their views are unreasonable. The substance cannot be obtained. 15. Explanation: 16. This is a general refutation. 17. The substance of all dharmas outside of the great existence should not be obtainable. 18. Because it does not have the nature of existence. 19. Like the non-existence that has already ceased. 20. This is one of the five non-existences. 21. Treatise. 22. Then it contradicts the actual existence of things. 23. Explanation: 24. If the substance cannot be obtained, 25. then it contradicts one's own assertion that real things and so forth exist. 26. It contradicts one's own school. 27. It also contradicts the worldly view that things actually exist. 28. The three faults are as before. 29. This refutes the great existence. 30. Next, it is difficult to be the same or different. 31. Treatise: 32. Moreover, if form and so forth are not the objects of the eyes and so forth, 33. Explanation: 34. If form is not the nature of form, 35. it should be like sound, not the object of the eyes. 36. The logical argument is: 37. Your form should not be the object of the eyes, 38. because it is not the nature of form. 39. Like that sound and so forth. Paragraphs: $ 0 3 7 8 13 15 21 23 30 32 34 #
Please segment these sentences into coherent paragraphs: 0. The meditation is the perfect wisdom. 1. The teacher and the teacher are the same. 2. They will not be afraid of joy or fear, And they will not be discouraged when they are challenged. 3. They do not take pleasure in giving, nor do they reject begging for help. 4. The sixth level is the attainment of the true state. 5. This is the meaning of the text. 6. The six perfections, from the generosity described above up to the perfection of wisdom, are not the cause of the delight of the śrāvaka and pratyekabuddha vehicles. 7. They are not afraid of the meaning of isolation because they perceive the essence, and they are not discouraged by the desire to be aroused by someone who is begging them at first, and they are not displeased by the desire to give away everything tha 8. Finally, after being abandoned, one has become deluded, but the disciple has not attained the elimination of the elimination. By practicing these twelve dharmas as before, one has attained the sixth level. 9. It is the action. 10. The perfection of method is the principal one, and the seventh level is the perfection of training. 11. The self, the sentient being, the life force, the person, the eternal, the characteristic, the aggregates, the elements, the sense sources, and the elements. 12. In the third realm, there is a place and a place. 13. The mind is always relaxed, And the mind is always disciplined. 14. The faults of this are the attachment to the view, the dispute over emptiness, and the contradiction. 15. When will the twenty be eliminated? 16. This is the seventh ground. 17. This is the meaning of the text. 18. The self, the basis of the self, is the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the self, the 19. They are the permanent apprehension of the nature of things, the rejection of samsara and nirvana, the apprehension of the one as a characteristic, and the apprehension of the cause of being different in the sense of being different. 20. The three realms are the apprehension of the true nature of phenomena, namely, names and forms, as the aggregates themselves, the apprehension of the true nature of the dependent elements, the apprehension of the true nature of the distinctive elemen 21. They are attached to accepting and rejecting, they are discouraged in their belief that they do not attain omniscience, they are seen as the tathāgatas, and they are seen as the holy Dharma that teaches the twelve branches of scripture. 22. The four types of people are seen as the monks, the antidote to moral misconduct is seen as morality, and the emptiness of all phenomena. 23. Some people have doubts and are guilty of contradicting them by grasping at things. 24. The twenty things to be abandoned are completely abandoned. 25. By practicing as before, one will reach the seventh level and complete the seventh level. 26. What are the antidotes to these? 27. The number of antidotes is explained in detail. 28. They know the three doors of liberation, the purity of the three spheres, compassion, and no pride, and the equality of phenomena. 29. They teach that all phenomena are one, with the knowledge of nonarising and forbearance. 30. They destroy thoughts, and they eliminate all perceptions and afflictions. 31. They are wise in seeing, and they are disciplined in all things. 32. With the wisdom of the unimpeded, And the level of the unimpeded, 33. I will go with you to another land, And I will be my own in every place. 34. The Teacher himself has twenty. 35. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 36. The self, which is the self-sufficient one in the aggregates, is the emptiness of the doorway to liberation, which is the self-isolation. 37. They are not concerned with the absence of signs of isolation, the knowledge of the absence of desire for results, the absence of altruism, generosity, giving, and so forth, and their compassion for suffering people that is like theirs. 38. Since all things are not born, there is no conceit that is not apprehended, and all phenomena are naturally equal, and there is no distinct vehicle characteristic, one must understand that the Great Vehicle is one. 39. By teaching the Dharma to all beings by means of means, they demonstrate the Great Vehicle in a single way, without grasping at it or grasping at it. Paragraphs: $ 0 4 6 10 15 26 28 34 36 #
Please segment these sentences into coherent paragraphs: 0. We are just meeting a sagacious and bright ruler. 1. We have heard that a father has a son who argues with him. 2. A ruler has a minister who argues with him. Although we are in the renunciant state, 3. we are still within the ranks of ministers and sons. We dare not conceal our offenses. 4. We must present them. 5. We humbly see the imperial edict. 6. The state's foundation originates from the pillar below. 7. The style of our ancestors is seen in the previous classics. 8. Announcing to the world, without virtue, yet claiming to have it. 9. Now, Daoists are above monks and nuns. 10. They are treated with respect and courtesy. 11. How dare they disobey the edict? 12. Investigating the teachings of Laojun for governing the country and the family, 13. The chapters that are followed from the beginning have no changes. 14. They do not establish monasteries and do not lead disciples. 15. Dwelling under the pillar to preserve the truth. 16. Concealing the dragon virtue to nurture the nature. 17. Now, Daoists do not follow their methods. 18. The crowns and robes they wear are all of the yellow turban followers. 19. They are truly not descendants of Laozi. 20. Practicing the ghost arts of the three Zhangs. 21. Abandoning the profound words of the five thousand. 22. Opposing Zhang Lu. 23. Deceitfully performing chapter sacrifices. 24. Since the Han dynasty, they have always used ghost ways to transform the floating customs. 25. Falsely relying on being descendants of Laojun. 26. This is the sprout of deviant ways. 27. If they are above monks and nuns, 28. I am truly afraid that the state will flow together with them, damaging the state's transformation. 29. Thus, using the Daoist scriptures and the histories of the Han and Wei dynasties, the matter of Buddhism being before Daoism, 30. The details are as stated on the left. 31. The Emperor admired his will in the teaching. 32. He sent the Chief Minister Cen Wenben to convey the imperial will and dismiss him. 33. Shi firmly adhered to it and did not follow the imperial decree. 34. The Emperor was enraged. 35. He beat Shi at the court hall. 36. He demoted him to commoner's dress and exiled him to the southern border. 37. And he died. 38. At the age of thirty-eight. 39. At first, when Shi committed an offense, Paragraphs: $ 0 6 12 18 27 31 39 #
Please segment these sentences into coherent paragraphs: 0. He is adorned with a crown of jewels, and is adorned with a crown of jewels. 1. The vajra-sattva and so forth are placed in the presence of the empowered one. 2. The sixteen bodhisattvas, such as the lord and the bodhisattva, are their own. 3. The Lord appeared before him. 4. From the beginning of the moon until the vajra falls, the gods live on the moon in the center and the leaves in the center, and the sun shines behind them. 5. The forty-eight gods were assembled in the center of the mind. 6. Pha, here is the Blessed One Vajradhara. 7. The essence of the pure wisdom of the expanse is the self-like stone. 8. The seal of the lord and bodhisattva is the seal of mirrorlike wisdom and so forth. 9. The nature of the four kinds of phenomena, such as not moving, is the nature of the form. 10. The four types of bodhisattvas are the four types of karma, the four types of vajra, and the four types of vajra. 11. The four types of incense are the four types of vajra, the four types of incense, the four types of love, and the four types of vajra. 12. The four jewels, the four jewels, the four garlands, the four flowers, the elephant, and the four precious stones. 13. The four vajras of Dharma, the four vajras of Dharma, and so forth, the four songs, the four lamps, the four infinite lights, and so forth, and the four vajras of Dharma, and so forth, are the four vajras of the four kinds of dharma. 14. This is called the yoga array of the perfect means for accomplishing all mandalas. 15. The four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, the four kinds of vajra, 16. There are four kinds of vajra, four kinds of vajra, and four kinds of vajra, and four kinds of vajra, and four kinds of vajra, and four kinds of vajra, and four kinds of vajra, and four kinds of vajra, and four kinds of vajra, and four kinds of vajra 17. The inner walls of the palace are covered with stones. 18. The four kinds of protectors, such as the lord of the iron hooks, are to be cultivated. 19. The seed of the heart of the manifesting deity is oṃ sarvat. 20. The Shakri Hum of Taktamamahajo is the heart essence. 21. The vajra is the mantra for all the actions of harmful actions. 22. Other tantras also teach the difference between the gods. 23. It is not explained here because it cannot be explained. 24. The forty-three gods of the Mañjuśrī Vajra of Mañjuśrī, the retinue of the magical spell, 25. I have seen the vajra tent and so on, up to the palace of the great king. 26. This is the nature of the mandala of Mañjuśrī Vajra. 27. The form of those who are angry in the future is explained in the following way. 28. Inside the vajra tent and on the mountain, there is a lotus with a lotus-like nose. 29. The house of the Amitābha is located at the center of the vajra, the navel of the vajra, which is the seat of the nāḍī. 30. Second, the two sides are also covered with white supports. 31. In the center of the palace is a lion with a nose and a lotus and a moon. 32. The Blessed One, who is seated in the crown of his head, 33. The natural softness of the vajra is as beautiful as the color of gold. 34. She looked beautiful and had a beautiful and beautiful face. 35. The white is yellow, red, and white. 36. The six-armed ones right hand holds a sword, a bow, and a bow; the left holds a lotus, a blue water-born, and a skull cup. 37. The Great Elephant is the first chapter of the Middle Way. 38. The nose is not on the lotus or sun, but on the nose is the state of the longing. 39. He sits with a blue, white, and red face on his right and left hands, and with his right hand in the middle of his eight arms he holds a vajra in his heart. Paragraphs: $ 0 3 6 14 17 24 28 37 #
Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Sutra of the Unprecedented True Dharma, Scroll 5 1. Tripiṭaka Master from the Western Regions, Chao Feng Da Fu Shi Hong Lu Qing 2. Dharma Master and Transmitter of the Teachings, Subject Fata Translated by Imperial Decree 3. Furthermore, great king! 4. The rare and profound Dharma is difficult to understand. It is the characteristic of the quiescence of all dharmas, neither grasped nor abandoned, neither aggregated nor dispersed, arising from causes and conditions, without a master. 5. Because it arises from conditions, it is neither self nor other. 6. All dharmas are without self-nature, because self-nature is empty, there is nothing to be attained. 7. Because there is nothing to be attained, all dharmas are quiescent. 8. The characteristic of quiescence is the characteristic of reality. 9. Great king! 10. You should arouse the correct faith and practice and contemplate in this way. 11. Those who practice in this way are free from all characteristics, neither having something to learn nor nothing to learn, neither attaining nor losing. 12. Understanding this is correct liberation, and the characteristic of liberation is precisely all dharmas. 13. The nature of all dharmas is empty, which is the true meaning, and there is no attachment or obstruction, which is called the supreme and rare Dharma. 14. Furthermore, Your Majesty should know: 15. The eye faculty is neither defiled nor pure. 16. Why is it so? 17. Because the intrinsic nature of the eye faculty is originally true and real; 18. The ear, nose, tongue, body, and mind faculties are also neither defiled nor pure, because their intrinsic nature is originally true and real. 19. Your Majesty! 20. Form is neither defiled nor pure; 21. Feeling, perception, mental formations, and consciousness are also neither defiled nor pure. 22. Why is it so? 23. Because the intrinsic nature of the aggregates is originally true and real. 24. Up to all dharmas are also like this, neither defiled nor pure, because their intrinsic nature is truly real. 25. Your Majesty should know: 26. The mind has no form or characteristics, and is not seen by the eyes. 27. The mind has no abode, and cannot be found within, without, or in between. 28. Why is this? 29. The intrinsic nature of the mind is neither defiled nor pure, and it neither increases nor decreases, nor does it move or change. 30. Therefore, great king! 31. You should contemplate in accordance with reality, do not give rise to doubt, and abide in the true Dharma. 32. Because this mind is true, all dharmas are also like this. 33. Great king! 34. It is like empty space, free from all forms and appearances, and also without movement or change. 35. If someone were to say: 36. 'I can defile empty space with smoke, clouds, dust, and mist.' 37. Would you believe this? 38. The king said: 39. No, it is not.🔽 Paragraphs: $ 0 3 9 14 19 25 33 38 #
Please segment these sentences into coherent paragraphs: 0. This is the first of the three. 1. The twentieth chapter also discusses the offering of fire. This section has fifty-eight questions on the subject of the internal self-originated offering, which is free from the general characteristics of the general offering. 2. How will I explain it? 3. Then he said, Listen to me. 4. The inner nature of the supreme fire offering Is the source of the inner flow. 5. The seed of the habitual tendencies of thoughts, 6. The five aggregates are the fuel of the five aggregates, And the great wisdom fire of the yogin. 7. They were always making a fire offering. 8. This is the reason why the Buddha said, I have no doubt that I am a beggar. 9. The five nectars are food. 10. The inner fire offering is shown. 11. In order to demonstrate the supreme pledges, he will then ask fifty-nine questions about his country. 12. How will I explain it? 13. Then the Blessed One said, Please, Vajradhara! 14. The five nectar-like foods are the five nectar-like foods. 15. The one who accomplishes all the accomplishments is the best, according to the order of the reason. 16. The one who does not see is the one who walks. 17. The meaning is that the truth is immeasurable. 18. These are the five precious jewels. 19. The five nectars are to be performed by the assembly wheel and so forth. This is followed by sixty questions on the assembly wheel. 20. How will I explain it? 21. Then he said, Listen to me. 22. The supreme rite of the assembly wheel Is the accomplishment of the offering of the mouth. 23. The prince will go to another place. 24. He was accompanied by a yogi. 25. The one who does it will live in the truth. 26. The sign is the knowledge of the mind. 27. and so on. 28. He was a yogi, and he was a yogi. 29. Listen to this: Poisoned dakinis have returned from their thoughts. 30. At that time, the king said, I will not go to the king. 31. The one who does not do it is the one who does it. 32. This is the first of the four lines. 33. The secret signs are likewise. 34. This is the first of the three. 35. The meaning of the secret mantra is as follows: The question is asked in the context of the secret mantra. 36. The way in which they will be explained. 37. Then he said, Listen to me. 38. The explanation of the secret words. 39. The first verse begins with the following verse: Paragraphs: $ 0,1,11,19,29,35 #
Please segment these sentences into coherent paragraphs: 0. Moreover, if there is an epidemic in a country, 1. for seven nights, using sesame oil and rice, 2. mixed with ghee and honey, perform homa. 3. Then the calamity will be eliminated and the country will be at peace. 4. Moreover, if one seeks abundant wealth and treasures, 5. daily using various foods for homa, 6. one will obtain abundant wealth and treasures. 7. If one wishes to make people respect, love, and rejoice, 8. in the mantra one should recite the other person's name. 9. One will immediately obtain joy and obedience. 10. If one has no clothes, 11. by reciting the mantra one will obtain clothes. 12. Whatever one seeks in one's mind, 13. by reciting the mantra one will obtain it as one wishes. 14. If a person's body and limbs ache, 15. empower the hand twenty-one times 16. and touch the painful place. It will be cured. 17. If one suffers from malaria or a headache, 18. empower the hand twenty-one times and touch it. 19. It will also be cured.🔽On a small altar, smear it with fragrant paste. 20. Take a copper bowl filled with pure ash. 21. Have the child press the ash bowl with both hands. 22. The mantra practitioner should recite the mantra. 23. The deity's messenger enters the child's body. 24. The bowl then turns and speaks through the child. 25. Every day, form the mudras of the three divisions' samayas, 26. and recite the mantras of the three divisions. 27. He then took the smooth stone and passed it to the young boy. 28. The young boy then wrote on the ground about past and future events, good and bad fortune, and good and evil. 29. As well as lost and forgotten difficult meanings of sutras and treatises, and true words and seals. 30. He immediately understood. 31. Another method is to write this dharani on birch bark when two armies are facing each other as enemies. 32. Hang it on a bamboo pole and have someone hold it in their hand. 33. Recite the true words and the enemy will be defeated. 34. Another method is if a woman has no children. 35. Take bovine bezoar on birch bark. 36. Write this true word and have her wear it. 37. Before long, she will have a child. 38. Another method is if a woman's husband does not respect her. 39. Take a new vase and fill it with water. Paragraphs: $ 0 4 7 10 14 17 19 25 27 31 34 38 #
Please segment these sentences into coherent paragraphs: 0. Come, practice in such a way that you will directly know and experience for yourselves the supreme goal of the spiritual life for the sake of which clansmen rightly go forth from the home life into homelessness.’ 1. Thus the Teacher teaches the Dhamma, and others practice in such a way that they directly know and experience for themselves the supreme goal of the spiritual life for the sake of which clansmen rightly go forth from the home life into homelessness. 2. What do you think, Brahmin? 3. In that case, is the practice of merit one of a single person or of many people?” 4. “In that case, Master Gotama, the practice of merit is one of many people.” 5. When this was said, the venerable Ānanda said to the brahmin Saṅgarāja: 6. “Brahmin, of these two ways, which do you consider to be more excellent and sublime, more fruitful and beneficial?” 7. When this was said, the brahmin Saṅgarāja replied: 8. “Just as Master Gotama and Master Ānanda are, 9. they are my homage and my praise.” 10. A second time, the venerable Ānanda said to the brahmin Saṅgarāja: 11. “Brahmin, I am not asking you 12. ‘Who are your homage and your praise?’ 13. I ask you this: 14. Which of these two paths do you consider to be more profitable and fruitful?” 15. A second time Saṅgārava said to Venerable Ānanda, 16. “The Buddha and Ānanda are just like each other. 17. They are both worthy of offerings and praise.” 18. A third time Ānanda said to Saṅgārava, 19. “I didn’t ask you this: 20. ‘Who is worthy of offerings and praise?’ 21. I ask you this: 22. Which of these two paths do you consider to be more profitable and fruitful?” 23. A third time Saṅgārava said, 24. A third time Saṅgārava said, “Just like Master Gotama and Master Ānanda. 25. They’re worthy of praise and blame.” 26. The Buddha thought, 27. “For the third time Saṅgārava has evaded answering a legitimate question with a legitimate answer. 28. Let me rescue him.” 29. He said to Saṅgārava, 30. “What was the conversation like among the King’s men who were sitting and chatting together in the royal compound?” 31. “Sir, this was the conversation among the King’s men who were sitting and chatting together in the royal compound: 32. ‘In the past, there were fewer monks, but they performed more miracles of supernormal power. 33. This was the conversation that took place among the brahmin householders of Khāṇumata.” 34. “Brahmin, there are these three miracles. 35. What are the three? 36. The miracle of psychic power, the miracle of telepathy, and the miracle of instruction. 37. “And what, brahmin, is the miracle of psychic power? 38. Here, brahmin, someone wields the various kinds of psychic power: having been one he becomes many; having been many he becomes one; he appears and disappears; he goes unhindered through a wall, through a rampart, through a mountain as though through 39. and in the water, as if on the ground; and he travels through space cross-legged, Paragraphs: $ 0 2 5 10 15 18 26 30 34 38 #
Please segment these sentences into coherent paragraphs: 0. And in the midst of the assembly he proclaimed his mother’s difficult work, saying: 1. “If she wishes for the fruit of a son, she worships the gods; 2. She asks about the stars, the seasons, and the year. 3. “When she has bathed in her season, her womb is ready for conception; 4. Because of that she is called ‘the one with the womb,’ and because of that she is called ‘the one who is kind.’ 5. “For a year or less, she carries the child in her womb; 6. Because of that she is called ‘the one who gives birth,’ and because of that she is called ‘the mother.’ 7. “With the milk from her breasts, with her own hands, she feeds the child; 8. She comforts her crying child, and because of that she is called ‘the one who comforts.’ 9. “Then, in the terrible wind and heat, she holds the child up to her bosom; 10. She nourishes the child who does not know, and because of that she is called ‘the one who nourishes.’ 11. “Whatever wealth there is of the mother, and whatever wealth there is of the father, 12. Both of them preserve for the child, even if it is not his. 13. “Thus the mother is afflicted, thinking, ‘This is my child, my child’s child.’ 14. The young man in the prime of life, heedless, lying with another’s wife, 15. The mother is afflicted, thinking, ‘He will not bring back my child.’ 16. “Thus the man who is fed with difficulty, who does not serve his mother, 17. Having misbehaved with his mother, he falls into hell. 18. “Thus, a man who is difficult to support, who does not attend on his father, 19. who misconducts himself towards his father, after death reappears in hell. 20. “I have heard that wealth of those who desire wealth is lost, 21. if they do not attend on their mother, they will have difficulty. 22. “I have heard that wealth of those who desire wealth is lost, 23. if they do not attend on their father, they will have difficulty. 24. “Joy and gladness, always laughing and playing, 25. this can be obtained by one who knows, if they attend on their mother. 26. “Joy and gladness, always laughing and playing, 27. this can be obtained by one who knows, if they attend on their father. 28. “Giving, and speaking pleasantly, and also doing what is beneficial, 29. and being the same in happiness and difficulty, in whatever way is appropriate, 30. these are the ways of gathering people in the world, like the spokes of a chariot.🔽“And if these ways of gathering were not (available), a mother would not obtain respect and honour for the sake of her son, 31. or a father for the sake of his son. 32. “But since these are the ways of gathering, the wise look on them thus: 33. Therefore they reach greatness and are praised. 34. “Parents are called ‘Brahma’ and ‘teachers of the past’; 35. They are worthy of offerings from their children, who have compassion for the race. 36. “Therefore the wise should honor them 37. With food and drink, with clothes and bed, 38. With ointments and bathing, and with washing their feet. 39. “By this service to their parents, the wise Paragraphs: $ 0 3 7 11 14 20 24 28 34 #
Please segment these sentences into coherent paragraphs: 0. The World-Honored One reprimanded her, and spoke extensively up to establishing the training rule, which should be recited like this: 1. If a bhikṣuṇī wears worldly ornaments, she commits a pāyattika offense. 2. Bhikṣuṇī means Sthūlanandā and others. 3. Wearing worldly ornaments means wearing various necklaces, bracelets, earrings, and so forth. 4. The explanation of the characteristics of the offense and so forth is given in detail as before. 5. The eighteenth chapter's summary verse says: 6. Pulling each other, dancing, singing, and playing music, defecating and urinating alone, 7. Brushing the teeth, combing the hair, and three borrowings, falling into the offense of one hundred and eighty. 8. The training rule on pulling each other while bathing, the one hundred and seventy-first training rule. The setting is the same as before. 9. At that time, the twelve nuns held hands and bathed in the Aciravatī River, splashing water on each other and playing. 10. Brahmins and householders saw this and criticized them, saying: 11. This is not the way of the renunciant śramaṇas who have shaved their heads and gone forth. 12. The nuns told the monks, and the monks told the Buddha. 13. The Buddha asked the nuns: 14. Is it true that you did this, holding hands and bathing in the river? 15. They replied: 16. It is true. 17. The World-Honored One reprimanded them, and in detail... He established the training rule like this: 18. If a bhikṣuṇī holds hands and bathes in a river, she commits a pāyattika offense. 19. Bhikṣuṇī means the group of twelve and so forth. 20. Holding hands and bathing means holding hands and entering the river water. 21. The explanation of the characteristics of offenses and so forth is given in detail as above. 22. 172. The training rule on dancing oneself and teaching others to dance. The same setting as the previous training rule. 23. At that time, the nun Sundarī went to beg for food and entered someone's house. The householder's wife said: 24. Noble one! 25. Teach me to dance. 26. The nun then taught her and said: 27. When there are weddings in your house, or when there are celebrations for the birth of a son or daughter, you should dance like this. 28. People all criticized and complained: 29. These shaven-headed bhikṣuṇīs only shave their heads but harbor desires. 30. They all went to the nun and told her what they had done. 31. The nun informed the bhikṣus, and the bhikṣus informed the Buddha. 32. The Buddha asked Sundarī: 33. Is it true that you taught others to dance and danced yourself? 34. She replied: 35. It is true. 36. The World-Honored One reprimanded her, and spoke extensively up to establishing the training rule, which should be recited like this: 37. If a bhikṣuṇī herself dances or teaches others to dance, she commits a pāyattika offense. 38. Bhikṣuṇī refers to Tulanandā and others. 39. Dancing oneself means dancing oneself. Paragraphs: $ 0 5 8 22 37 #
Please segment these sentences into coherent paragraphs: 0. The so-called “extensive text” is the teaching of the characteristics of the extensive text of the Pratimoksha. 1. Moreover, it is necessary to teach the first time period and the recitation of the sutra. Therefore, the entire text from “Venerable ones, the hot season has passed and the remaining time is small” up to “one should practice with mindfulness and heed 2. Here, the subject matter, purpose, connection, and the purpose of the purpose should be stated regarding those extensive texts. 3. Among them, the subject matter is the characteristics of the extensive texts. 4. The purpose is understanding them. 5. The connection is that this also causes the realization, and so this extensive treatise is the method, and the extensive treatise on the Vinaya is the characteristic arising from the method. 6. The ultimate purpose is the characteristic of the extensive treatise on the Pratimoksha, and by fully understanding that, when morality is purified, one attains nirvana by cultivating the noble path. 7. Here, the summarized meaning of this extensive treatise is twofold: 8. the preliminary duties and the recitation of the sutra. 9. Here, the preliminary duties are the duties performed prior to the recitation of the sutra, which is the ritual. 10. There, the summarized meaning is sixfold: 11. The benefits of listening to the Pratimoksha, the disadvantages of not listening, the prohibition against not assembling, the worship and oral transmission, the correct practice, the benefits of that, and the disadvantages of not practicing correctly 12. The recitation of the sutra is the recitation of the five types of Pratimoksha sutra recitations after making a request. 13. Its summarized meaning is also sixfold: 14. The request, the introduction, the recitation of the defeats, the recitation of the residual faults, the recitation of the undetermined, and the explanation of the characteristics of the complete recitation. 15. The passage from Venerable ones, it is only so much of the hot season that has passed and so much remains up to it is obtained through heedfulness teaches the disadvantage of not paying attention to listening to the Pratimoksha. 16. The passage from The Sangha of the Blessed One's disciples has little business and few affairs up to having asked, one should speak teaches the prohibition against not assembling. 17. The passage from To that Shakya Lion up to I will go to the forest teaches the worship and transmission. 18. The passage from Having heard up to I will go to the forest teaches the establishment in correct practice. 19. The passage from Those who are great up to I will go to the forest teaches the establishment in correct practice. 20. One verse on the benefits of the rite. 21. One verse on the disadvantage of not practicing the rite. 22. The announcement of the rite is shown by the statement, “Venerable monks, please listen!” and so on. 23. The announcement of the basis and so on is shown by the remainder of the text, “Venerable monks, today is the purification ceremony. 24. This is the general meaning. 25. Now the branch meanings will be explained. 26. With regard to the disadvantage of not paying attention to the recitation of the Pratimoksha, 27. The Blessed One said, Venerable ones, it is just as much as the remaining days of the hot season. 28. Venerable ones is a polite expression to the elders and the young. 29. The hot season indicates the time for reciting the poṣadha. 30. The six seasons are the hot season, the rainy season, the autumn, the winter, the late winter, and the spring. The name of the season in which the poṣadha is recited should be used. 31. Since each of the six seasons has two months, the plural is used. 32. The spring season is the two months from the full moon of the last spring month to the full moon of the first summer month.🔽The summer season is the two months from the full moon of the first summer month to the full moon of the middle summer month.🔽 33. The winter season is the two months from the full moon of the last autumn month to the full moon of the first winter month and from the full moon of the first winter month to the full moon of the middle winter month. 34. The winter season is the two months from the full moon of the middle winter month up to the full moon of the last winter month, and from the full moon of the last winter month up to the full moon of the first spring month. 35. The spring season is the two months from the full moon of the first spring month up to the full moon of the middle spring month, and from the full moon of the middle spring month up to the full moon of the last spring month. 36. If the Pratimoksha is recited in the spring season, one should say “of the springs.” 37. Similarly, if the Pratimoksha is recited in the summer, autumn, winter, last winter, or spring seasons, one should say “of the summers,” and so on. 38. The remainder is the same as the past. 39. The remainder is the same as the past. Paragraphs: $ 0 7 10 12 15 22 26 32 36 #
Please segment these sentences into coherent paragraphs: 0. With the mantra “Adamantine fist, Vaṃ,” one should stabilize it. 1. Forming the pledge seal of the adamantine descent, one should bend the index finger and bind it to the back of the third joint. This is the pledge adamantine fist. 2. Then, having performed the rite up to the generation of the five offerings such as flowers, etc. , having vanquished the obstructors, etc. , in the manner previously explained, 3. one should imagine the mandala in front, having formed the Vajra Wheel Seal and placed it in one's mouth, and having recited the mantra Oṃ vajra-cakṣu-hūṃ one hundred and eight times. 4. The characteristic of its seal is that one forms the two Vajra Fists, and makes a hook with the index finger and the little finger. 5. Then, having recited Oṃ sarva-tathāgata-kāya-vāk-citta-vajra-pranaṃaṃ-vajra-bandha-namaḥ-karaomi, one should make obeisance with the five limbs. 6. If one is wealthy, one should make offerings with the five outer offerings of incense and so forth, and also make offerings with the eight types of offerings, and one should perform the twenty offerings just as they are.🔽One should imagine a moon maṇ 7. Having extended the vajra-folded hands at the heart, forehead, mouth, and crown, one should prostrate the whole body to the ground, and one should make prostrations in the eastern, southern, western, and northern directions, according to the number, 8. Oṃ, I offer myself to all tathāgatas for the sake of worship. 9. Sarvatathāgatavajrasattvādhistiṣṭhasva māṃ.🔽Sarvatathāgatapūjābhiṣekāya ātmanā nirāmayāmi. 10. Sarvatathāgatavajraratnābhiṣiñcāmāṃ. 11. Oṃ sarvatathāgatapūjāpravarttanāyā ātmanā nirāmayāmi.🔽Sarvatathāgatavajradharmā pravartayāmi. 12. Oṃ sarvatathāgatapūjakarmaṇe ātmanā nirāmayāmi. 13. Sarvatathāgatavajrakarma kuruṣvāmāṃ. 14. Then, sitting in front, one should confess sins and so forth in the proper sequence, take the vows, and make aspirations. 15. By the sameness of the reality realm, which is the sameness of the lack of self in phenomena, 16. Having entered the maṇḍala, one should remove the sin just as it is with the mantra and the mudrā of Vajrayakṣa and Vajra Hūṃkāra. 17. Then, having formed the Dharma-cakra mudrā, 18. one should loosen with the mantra “Hūṃ takki sphuṭaya mahāvidyāvajra-dhara satyena tha” and so forth, all the tathāgatas and so forth. 19. Having firmly bound the vajra-bond, 20. the thumbs and the small fingers are joined, 21. and the rest are made into a wheel; 22. this is renowned as the Dharma-cakra. 23. This is the Dharma-cakra mudrā. 24. Then, having formed the mudrā of the delighted vajra, 25. one should recite “Oṃ mahāsukha vajrasattva sarva sattva bhyaḥ oṃ āḥ hūṃ phaṭ svāhā.” 26. One should recite the mantra JAH HUM BAM HOH or MAH YAM seven times. 27. One should bind the vajra-binding, 28. and with the left little finger in the vagina, 29. the right thumb should be inserted. 30. One should shake and press a little. 31. This is the mudra of the vajra of supreme joy. 32. Then, in one's heart, on a moon disc, one should visualize the syllable OM in the center of a wheel, 33. and by the rays of light touching it, one should imagine oneself free from all sins and endowed with all merits. 34. One should imagine the syllables hūṃ and so forth marked on the vajra and so forth on moon discs at the heart, forehead, head, throat, and crown. 35. Then, at the heart, one should bless with the mudra of Vajrasattva, saying oṃ sarvatathāgatādhiṣṭhānaṃ vajra-svabhāva-ātmako ’haṃ. 36. Similarly, one should form the pledge seal of Vairocana, and with the yoga of turning to the right, one should completely circle the body, and placing it at the heart, 37. Bless with Om vajra-dhatvishvari hum, vajra-nitya mam! 38. Then, having imagined the jeweled crown on one's head, endowed with the five principal ones, blessed with the seed syllables of the five Tathagatas, 39. one should confer initiation with the Vajra-ratna mudra placed on the forehead, Paragraphs: $ 0 2 5 8 14 15 17 24 32 35 38 #
Please segment these sentences into coherent paragraphs: 0. The Buddha said: 1. From now on, I allow you to eat five kinds of similar food as you please, mixed with porridge, millet, wheat, barnyard grass seeds, and kaśa rice. 2. The Buddha was in Vaiśālī. 3. At that time, a householder came to where the Buddha was, bowed his head to the Buddha's feet, and sat to one side. 4. The Buddha saw that the householder had sat to one side and spoke various teachings to him, showing, teaching, benefiting, and delighting him. After showing, teaching, benefiting, and delighting him, he remained silent. 5. The householder heard the Buddha speak various causes and conditions, showing, teaching, benefiting, and delighting him. He then rose from his seat, put his palms together, and said: 6. I wish for the Buddha and the Saṅgha to accept my food tomorrow. 7. The Buddha silently accepted. The householder knew that the Buddha had silently accepted, immediately bowed to the Buddha's feet, circumambulated him to the right, and left. 8. He returned to his own house and prepared various delicious foods throughout the night. 9. In the morning, he set out seats and sent a messenger to inform the Buddha: 10. The food is ready. The Buddha may know the time. 11. The assembly of bhikṣus went to the layperson's house, and the Buddha stayed in his own quarters to receive his share of the meal. 12. When the layperson knew that the assembly was seated, he personally served water and various delicious foods, and they ate until they were full. 13. At that time, many bhikṣus in Vaiśālī were sick. A bhikṣu who was nursing the sick first finished eating in the assembly and took the sick bhikṣus' share of the meal away. 14. Among the sick bhikṣus, some ate, some did not eat, and some ate little. The bhikṣu who was nursing the sick had already eaten and got up from his seat, so he could not eat again. 15. The sick bhikṣus had much leftover food, which they discarded inside the monastery. At that time, many crows came to eat the food and made a great clamor. 16. The Buddha heard the many crows and birds in the monastery, and although he knew, he deliberately asked Ānanda: 17. Why is there so much crow and bird noise in the monastery? 18. Ānanda replied: 19. World-Honored One! 20. In Vaiśālī, many bhikṣus were sick. There were bhikṣus who were nursing the sick. They finished eating in the saṃgha first and brought the sick bhikṣus' share of food. 21. Among the sick bhikṣus, some ate, some did not eat, and some ate little. The bhikṣus who were nursing the sick had already eaten and could not eat again after getting up from their seats. 22. The sick bhikṣus had much leftover food, which they discarded inside the monastery. Because birds came to eat the food, they made a great noise. 23. The Buddha assembled the bhikṣu saṃgha for this matter. He praised precepts and upholding precepts with various causes and conditions. After praising precepts and upholding precepts, he said to the bhikṣus: 24. From now on, for two benefits, I allow the practice of receiving leftover food. 25. First, for the sake of the bhikṣus who are nursing the sick, second, because the bhikṣus have reasons to eat but are not full. 26. For the sake of the ten benefits, I establish this precept for the bhikṣus. 27. From now on, this precept should be stated like this: 28. If a bhikṣu has finished eating and leaves his seat, but does not perform the ritual for leftover food, and then eats, he commits an offense entailing confession. 29. Eats means the five kinds of cooked food. 30. Food means the five kinds of raw food and the five kinds of similar food. 31. Offense entailing confession means as explained above. 32. Here, if a bhikṣu has finished eating and leaves his seat, but does not perform the ritual for leftover food, and then eats root vegetables, he commits an offense entailing confession. 33. If he eats stems, leaves, flour, or fruits, he commits an offense entailing confession. 34. If a bhikṣu has finished eating and leaves his seat, but does not perform the ritual for leftover food, and then eats rice, he commits an offense entailing confession. 35. If he eats porridge, cakes, fish, or meat, he commits an offense entailing confession. 36. If a bhikṣu has finished eating and leaves his seat, but has not performed the ritual for leftover food, if he eats rice gruel, rice, millet, wheat, panic grass seeds, or kaśa grass seeds, it is all a pāyattika offense. 37. From now on, those who wish to perform the ritual for leftover food, the bhikṣus do not know how to perform it. 38. The Buddha told the bhikṣus: 39. Those who wish to perform the ritual for leftover food, according to how much they can eat, should put it all in their bowl. Knowing that other bhikṣus have not yet finished eating and have not yet gotten up, they should sit to one side, kneel with t Paragraphs: $ 0 3 7 11 13 16 23 29 37 #
Please segment these sentences into coherent paragraphs: 0. This is also applied to the command of oneself at the time of meditating on the supreme king of mandalas, and at the time of action. 1. Its mantra is: 2. Oṃ vajra-māla agravaṃ. 3. Having bound the vajra bond, 4. one should squeeze the vajra protection.🔽This is the mudra of those who move on the earth, 5. formed by squeezing the vajra protection pledge seal at the heart with the vajra bond. 6. This is also applied to the time of the rite and the time of the supreme royal maṇḍala for the command of oneself. 7. Its mantra is: 8. Oṃ vajra bandha haṃ. 9. Having formed the two vajra-fists,🔽one should form the mudrā of the underworld by binding the left index finger with the right little finger, and then again binding, 10. and violently striking. 11. This is also applied to the time of the supreme royal maṇḍala or 12. the time of the rite for the command, and it will cause one to not transgress this. 13. Its essence is: 14. Oṃ vajra pāṭala bhandha bhandha hūṃ phaṭ.🔽The vajra-fist connection 15. is the two index fingers tightly bound. 16. This is 17. Displaying both hands, interlock the two index fingers like an iron chain, 18. and make the middle finger and thumb like needles. 19. Place the tips of the two thumbs on the forehead, and rotate. 20. This is the mudra of Heruka Vajra. 21. All the mudras of all the mamos are the supreme mandala king, 22. or at the time of action, they should be placed in their own actions. 23. Its essence is: 24. Om heruka vajra samaya sarva duṣṭa samāraya bhandha gṛhṇa hūṃ phaṭ. 25. Form the two vajra fists,🔽place them in equipoise and rest them at the heart, 26. and press with the wrathful fists. 27. This is the outer mandala of fear.🔽Form the two vajra fists, join the two backs together, extend the two index fingers, 28. and rotate. 29. Having joined the nails together, 30. one should press the tips together. This is the terrifying mudrā of bhūtas, pretas, rākṣasas, and so forth.🔽Having summoned the maṇḍala of bhūtas, etc., 31. with this, one should reduce the mantras and mudrās to ashes. 32. Its mantra is: 33. Oṃ, O wrathful vajra, burn, scorch, consume, destroy, and crush the maṇḍala of the samaya of the fierce ones!🔽Crush, crush!🔽Beat, beat! 34. Break, break! 35. O vajra samaya, hūṃ phaṭ! 36. Having joined the two vajra fists at the heart,🔽one should extend the two index fingers separately and join them, 37. pressing the tips together. 38. This is the mudrā for subduing the wicked.🔽This should be employed beforehand at the time of activities 39. or at the time of the supreme maṇḍala of the king. Paragraphs: $ 0 4 9 14 25 27 30 36 #
Please segment these sentences into coherent paragraphs: 0. 🔽🔽 1. The two vajras are the two vajra fists. 2. Arisen means arisen from that. 3. The supreme pledge is the pledge seal. 4. It is renowned means it is explained. 5. Those means those supreme pledges. 6. The binding is to be explained means that which is to be explained by differentiating it. 7. What kind of binding?🔽The wrathful binding. 8. The binding of the mandala of wrathful ones. 9. Unsurpassed means the most excellent of all. 10. Having made the forearms into vajras, 11. means having formed the two vajra fists and having made them into two fine vajras, 12. having made two vajra seals, 13. one should recite the four hūṃs. 14. The left vajra fist is at the heart, bent to the right, held in front. 15. Then, saying the second hūṃ, 16. the right vajra fist is extended over the left forearm, the mouth is shown to the left, and it is held in front. This is the vajra in the hand. 17. The little fingers are bound in the iron hook. 18. Saying the third hūṃ, 19. the two little fingers are bent and intertwined with each other, becoming the mudra of total victory over the three worlds. 20. Is it the case that one will have total victory over the three worlds just by doing that? 21. It is not so. 22. The two index fingers are threatening. 23. When one makes a threatening gesture with two fingers to the wicked, one will be victorious in the three worlds. 24. These are the five principal mudras. 25. The mudra of the same [Vajra] of the Three Worlds, with the tips of the two index fingers joined, is the mudra of the abode of Sattvavajri. 26. The one called “bent like a jewel” is the abode of Ratnavajrī. 27. It is the same [mudra], made in the form of a jewel. 28. The same index fingers, together with the middle fingers, are extended 29. and the backs of the fingers are joined. This is the mudra of the abode of Dharmavajrī. 30. From that very seal, the two left fingers are bent to the left, and the two right fingers are also bent to the right. This is the seal of the abode of Karma-Vajrī. 31. Likewise, for the sixteen abodes of Vajrasattva and so forth, 32. the two index fingers are made into a vajra. 33. And so forth indicates that the abode seal of Vajrasattva is made from the Vairocana seal by joining the two left fingers to the right side and making them parallel. 34. The abode seal of Vajrarāja is made from the Vairocana seal by bending the right index finger and placing it on the right side. 35. That very one means holding the vajra hook in front. 36. When the left “hum” finger is joined with the right, the mudra is placed to the left and slightly drawn up, this is the mudra of Vajraraga. 37. From that very mudra of Vajra Humkara, giving the gesture of “excellent” becomes the mudra of Vajra Suci. 38. From the Humkara mudra, the two index fingers are joined and placed on the forehead in a frown, this is the mudra of the abode of Vajraratna. 39. That very mudra of Vajra Humkara, circling to the right at the heart, is the mudra of Vajrasurya. Paragraphs: $ 0 7 10 20 24 31 35 #
Please segment these sentences into coherent paragraphs: 0. “Bring the lump of sugar, friend.” Although he had been an adherent of the one-session practice for fifty years, he concealed his ascetic practice, 1. used the lump of sugar, rinsed his mouth out, and then resumed his ascetic practice and went away. 2. But one who does not wish to make known his great learning, like Elder Tissa of Sāketa, is called “content with erudition.”🔽The elder, it seems, did not make an opportunity for recitation and questioning, saying, “There is no time.” 3. When he was pressed, saying, “Venerable sir, when will you get time to die?” he dismissed the community of bhikkhus and went to the Kaṇikāra Sand Island Hermitage. 4. There he helped the senior and middle bhikkhus during the rains. On the Uposatha day of the great Terminal Festival 5. he went away after arousing the people by a talk on the Dhamma. 6. But one who, being a stream-enterer, etc., does not wish to make known his state of stream-entry, etc., is called “content with his state.”🔽He is like the three clansmen and the potter Ghatīkāra . 7. In this context, however, one who is content should be understood as a person who is possessed of strong greed for what is obtained and who is either a trainer or an ordinary man. 8. In the fourth, in discontent: in one who serves, frequents, attends upon a discontented person, discontent arises in him called greed. 9. In the fifth, in contentment: in one who serves, frequents, attends upon a contented person, 10. contentment arises in him called non-greed. In one who is content: in one who possesses contentment with what is obtained by way of requisites. 11. This contentment is of twelve kinds, that is to say, in the case of robes, contentment with what is obtained by way of alms food, by way of resting place, by way of medicine when sick. 12. It is threefold in the case of robes: contentment with what is obtained, contentment with what is suitable, contentment with what is obtained and is suitable. So too in the case of alms food, etc. 13. The explanation of the analysis of this is as follows. Here a bhikkhu obtains a robe, whether it be fine or coarse. 14. He makes do with that very robe and does not seek another, and if he obtains another he does not take it. This is his contentment with what is obtained in the case of robes. 15. But if he is naturally weak or is overcome by sickness or old age, he tires himself by wearing heavy robes. 16. So he exchanges them with a monk of similar character and wears light ones. He is content with that. 17. This is his contentment with robes according to one’s strength. Another monk obtains valuable requisites.🔽He gets a valuable robe such as a piece of cloth or a double-robe or many robes. 18. He gives them to the senior monks, saying, “This is suitable for those who have gone forth in long ago, 19. for the learned, for the sick, for those who have little.” 20. He wears a robe made of rags picked up from the rubbish heap, or he makes himself a double-robe from pieces of cloth cut from a discarded banner. 21. He is content with that. This is his contentment with robes according to one’s wish. 22. Here a monk gets almsfood, whether coarse or excellent, and he makes do with that. 23. He does not ask for it, and when he gets it he does not take it. This is his contentment with what he gets as alms food. 24. But when a bhikkhu gets alms food that is contrary to his normal fare or contrary to his sickness, and by eating it he is uncomfortable, he gives it to a fellow-bhikkhu who suits it, and he eats suitable food given by him. 25. And he is content to do the ascetic’s duties after eating it. This is his contentment with what he gets according to his strength.🔽Another gets much fine alms food. He gives it to the elders, to those who have long renounced, to the learned, to those 26. Or he eats the leftovers of these or he eats a miscellaneous collection of alms food. 27. He is content with what he gets according to his lot. 28. Here a bhikkhu gets a desirable lodging or an undesirable one. 29. He does not arouse sorrow because of it. He is satisfied with whatever resting place he gets, even if it is only a spread of grass. This is his 30. satisfaction in getting a resting place as it comes. But if he gets a resting place that is unsuitable for him because it is contrary to his normal habits or to his illness, 31. whereby he is uncomfortable when he uses it, then he gives it to a fellow monk who suits it and 32. lives in a suitable resting place belonging to him. In this way he is satisfied. This is his satisfaction in getting a resting place according to his strength. 33. Another, though possessing great merit, gets many fine resting places such as caves, huts, and stilt houses. He gives these to the elders, to those who have been ordained a long time, to those who are learned, to those who are generous, and to the si 34. and he lives anywhere he gets a place. In this way he is satisfied. This is his satisfaction in getting a resting place according to what is proper. Another, thinking that a fine resting place is a cause of negligence and that when he sits in it his 35. and evil thoughts become manifest to one who wakes up. ” So he does not accept even a place to sleep in, 36. and he rejects that. And even though he lives in the open air, at the foot of a tree, etc., he is still satisfied. 37. This is his satisfaction with any kind of resting place that is in conformity with the Dhamma. 38. Herein, a bhikkhu gets a medicine, whether coarse or refined. He is satisfied with whatever he gets 39. and does not seek anything else. If he gets something else, he does not take it. This is his satisfaction with any kind of requisite of medicine that is in conformity with the Dhamma. Paragraphs: $ 0 6 8 11 17 25 28 33 38 #
Please segment these sentences into coherent paragraphs: 0. Satrī-pum-saḥ. 1. Dhenu-aśc-an-dvau-ca. 2. Dhenu-nav-du-hoḥ. 3. Rika-ca-sām-aśc. 4. Catvāraḥ. 5. Rikasāma, 6. vākacamanas, 7. Vāṅmanase, 8. akṣiṇīca bhrūvaṃ vocat. 9. Akṣibhrūvaṃ, 10. Dāraka gośca,🔽 Rāśca gośca, 11. Ūrvaśathīvaṃ ca, 12. Ūrvaśathīvaṃ ca,🔽 Padasacchatīvaṃ ca, 13. Padasacchatīvaṃ ca, 14. Pañcatīvaṃ, 15. naktam ca dibhaṃ ca, 16. Naktam dibhaṃ ca, 17. rātriṃ ca dibhaṃ ca, 18. Rātriṃ dibhaṃ ca,🔽 aṣṭa ca dibhaṃ ca,🔽 Aṣṭa ca dibhaṃ ca, 19. thighs and hips, 20. thighs and hips, 21. ahardvaṃ,🔽[legs and feet], 22. are a compound of the first class. 23. sarvajaḥ, 24. [all-born], 25. sarvajaḥ, 26. is a compound of the second class. 27. [legs and feet],🔽night and day, 28. night and day,🔽niścitya śreyas, 29. [having determined the good], 30. niścitya śreyas,🔽is a compound of the third class. 31. puruṣasya āyuḥ, 32. [the life of a man], 33. puruṣasya āyuḥ,🔽is a compound of the fourth class.🔽dvyau āyuṣaḥ,🔽[two lives], 34. dvyau āyuṣaḥ, 35. is a compound of the fifth class. 36. trāṇāṃ āyuḥ, 37. [the life of the protector], 38. trāṇāṃ āyuḥ, 39. is a compound of the sixth class. Paragraphs: $ 0 5 9 15 19 23 27 31 36 #
Please segment these sentences into coherent paragraphs: 0. Through various songs and dances, 1. One engages in one’s own five activities. 2. Thus, the characteristics of all the unions of the principal and the four goddesses of the family are taught in the mandala of Vajrasattva. 3. Through that, one should understand the other goddesses of the retinue and the other mandalas of the family. 4. The sequence of rites is to be applied in all the rites through the door of various unions, as they occur in the individual treatises. 5. This explains the meaning of “the seal of all unions.” 6. Furthermore, regarding the seal of the six families, 7. first, the characteristics of Vajrasattva are:🔽The supreme bliss of all goddesses, 8. with a beautiful face, 9. In this and other passages, one should apply the facial expressions as a branch of engaging in all activities in one’s own maṇḍala. 10. One should remain with the aspect of changing one’s facial expression until the mudrā of body, speech, and mind is clear. 11. Moreover, the mudrā of the retinue goddesses is as follows: 12. A skilled woman is a great illusion, 13. changing her beautiful face. 14. In this and other passages, 15. one should apply the sixty-one magical emanations of a woman. 16. She is endowed with the supreme of all feminine attributes, such as a face that is beautiful and transformed, and a sidelong glance with the radiance of a face marked with the signs of drawing. 17. Moreover, in order to demonstrate the others, such as Vairocana, 18. the union with the enlightenment of the buddhas 19. is seen with a smile of joy. 20. Thus, the qualities of each are demonstrated. 21. First, Vairocana Buddha is in union with the goddess of his retinue, Sarvanīvaraṇaviṣkambhinī, and so on, with a face of joy in the manner of peace, abiding in the secret view. 22. The glorious Heruka together with the retinue of goddesses is not explained here because it is dependent on the explanation of the state of the great seal. 23. The Lord of the Dance of the Lotus has a beautiful face with a smile and lines on his face, endowed with the four modes such as pride. 24. The Vajra Sun should be applied with the work of a king, with a slightly bared fang and a smiling face. 25. The Supreme Horse has a face with a different facial expression through the four faces. 26. The central face is lustful, as if it were scolding, the right face is wrathful, as if it were devouring the wicked, and the left face is smiling and cheerful. The green horse head above has the aspect of wrath. 27. The procedure of the rite is as follows: 28. Having made a request to the deities, one should make the offering of nectar and the secret offering with the face seal and the previously mentioned smile seal in the rites of worship, praise, and so forth. 29. The meaning of the face seal has been explained. 30. Now, the previously mentioned smile seal is as follows. 31. First, the chief, Vajrasattva,🔽the supreme bliss of all goddesses, 32. with the beautiful lower lip bitten by the teeth, 33. this supreme smile seal 34. It delights all the Buddhas. 35. The seal of the face of the deities is also taught in particular by way of the eyes and lips. 36. Since the eyes are set apart, here one should apply only the special lip. 37. Moreover, since one has the costume of Vajrasattva, one delights with the lower lip pressed by the teeth, together with a smile and wrinkles. 38. In order to explain the characteristics of the goddesses,🔽four verses beginning with 39. “Passionate, she is seduced by bliss, Paragraphs: $ 0 6 11 17 27 30 38 #
Please segment these sentences into coherent paragraphs: 0. the left fist🔽one should hold the thread and cast it as one likes.🔽Moreover, with regard to the lines of the celestial and the wall and the🔽corner and the wall, 1. and likewise the outer and inner major parts, 2. With the sound of “Om Vajra Samaya Sutra Mati Krama Hum,” 3. the tathagatas are invoked.🔽Alternatively, the great [lines] should be sixteen. 4. Then, the thread of all activities is blessed from the thread of a single color,🔽and the earth lines are cast.🔽Some say that the lines should be cast like the vajra realm. 5. Some say that the great parts should be cast with lines. 6. Here, it is definitely said that the lines should be cast with twenty-eight great parts. 7. The outer and inner [lines] are divided, and the lines are cast with three stages of wheels.🔽The outer and inner doors🔽are cast with the outer single door of the world and the vajra fence, fire mountain, and so on. 8. Then, the lines of the maṇḍala are cast. 9. Extract the kīlas with four hūṃs, fill with the five-colored chalk line, and consecrate with the bindu. 10. Conceal with this: oṃ samaya jñāna vajra hūṃ. 11. At the northeast corner, draw the five-colored chalk line the length of a finger with the left hand.🔽The realm of phenomena is purified, 12. and the realm of sentient beings is self-liberated.🔽By expanding, it is Mañjughoṣa Vajra, 13. the place of all tathāgatas. 14. Recite that and strike with the kīla. Then draw in stages from the center.🔽The stages are as follows:🔽blue, yellow, red, 15. green, and white are drawn in stages.🔽Further, blue in the east, yellow in the south, 16. red in the west,🔽green in the north, 17. and white in the center should be known. 18. the signs of body, speech, and mind are placed. 19. The mandala ritual of the Sublime One, Mañjuśrī’s Own Words 20. In the center is glorious Vairocana, and in the four directions of the maṇḍala are the four 21. sugatas of the families. In the intermediate directions are the four mothers. Outside of that, there is a sixteen-spoked wheel with four corners and gates. On the 22. sixteen spokes are the sixteen bodhisattvas, on the corners are the eight goddesses, and at the gates are the four gate guardians.🔽Outside of that, the worldly qualities are to be placed, as they are described in 23. the text.🔽Then, when the time of dawn arrives, the articles and the ornaments of the 24. maṇḍala are arranged—the five offerings, all ornaments, and the eight offerings🔽are arranged. 25. In the same way, there are the kīla dagger, the arrow, the net of lassos, and the sword.🔽 26. In the same way, the mandala is adorned with kīlas, arrows, snares of thread, swords, and so forth, and mirrors, and so forth. 27. Also, place four volumes of the Tantra of the True Speech in the four directions. 28. In the intermediate directions, burn incense in eight incense burners, and so forth. 29. Once the mandala ornaments are complete in that way, then recite the one hundred syllables of the master, and 30. burn incense in the mandala, beginning in the northeast. 31. In order to bless the mandala, recite the mantra of the vajra wheel mudra. 32. Then, adorned with ornaments, sit in the courtyard, and first 33. generate the body of the Bhagavatī according to the sādhana, beginning with the meditation on emptiness. 34. Make it nondual with the gnosis being and seal it. 35. Confer the empowerment and take up that maṇḍala with mantra and mudra. 36. Generate whatever it is—the body, the syllable, or the hand implement—with the three rites. 37. Imagine the union of the two secret places and descend the bodhicitta.🔽 Make it nondual. Then, one should circumambulate the maṇḍala three times. 38. In order to pacify any omissions or additions, recite the Praise to the Names of Mañjuśrī and the mantra garland one hundred and eight times and🔽offer flowers. 39. Then, having become Vajrabhairava, sit in the center and open the door. Paragraphs: $ 0 4 7 9 11 14 18 20 23 26 29 32 37 #
Please segment these sentences into coherent paragraphs: 0. For the field of birth is the same for all Buddhas. And they say that the penetration of the Dhamma is only for the gods who live there.🔽The field of birth is the place where the cakkavāḷa of birth is the same, by way of the going forth of the gods w 1. The field of the object is the place that is the domain of the Buddha’s knowledge. 2. The taking of the six steps, etc., is only an indication. At the time of the great aspiration, etc., 3. The sphere of influence is that which is closed in and opened out. 4. The influence of the Buddha extends to the deities who live there, and they accept it with bowed heads. But that is only by the Buddha’s power, 5. not by his intention. And it would continue to extend beyond that if he wished it to.🔽“But it does not arise” means that the Blessed One, who said, “I have no teacher, for I am the chief, the leader of men to be trained,” 6. and who said, “There is no other ascetic or brahmin …” , 7. when asked by the venerable Sariputta, “But, friend Sariputta, is there any other ascetic or brahmin …” , 8. said, “Venerable sir, I would not say that there is” , and when the venerable Sariputta said, “Why is that, friend?”🔽in order to show the reason, said, “It is impossible, venerable sir, it cannot happen that in one world-system two Supremely Enlighte 9. and then quoted this sutta. 10. The intention is that it is said that he does not appear elsewhere except in this world-sphere which is the field of the Buddha. 11. “Together” means “along with.” The meaning is: “in one place.” But how is that time delimited? From the moment of his conception 12. in his last birth up to the time of his Parinibbāna. Showing this, he says: “There, on the seat of enlightenment.” 13. “From the time of his sitting down” he says in the reverse order. The delimitation of the field has been made thus: “This is the field of the Buddhas’ births.” But by whom was the delimitation made? By the Bodhisatta who was appearing. “From the time 14. The Description of the Disappearance of the Three Baskets 15. “Not prohibited” : in order to show the reason for that, it is said: “Three things are lost” .🔽The disappearance of the practice 16. gives an opportunity for the arising of the other. “Practice” : the preliminary practice that leads to penetration. 17. “The learning is lost” : in order to show the meaning of that by means of an illustration of the Bodhisatta, it is said: “Just as” . 18. This inferior illustration should be understood as given. For by showing the duration of the Teaching that leads out , he shows the disappearance of the Teaching that does not lead out . 19. “The list is lost” : when the list of rules of training, which is set forth in the way beginning: “If a bhikkhu” , 20. is lost. The Teaching remains in the Pāṭimokkha called the Nidāna uddesa , and in the ceremonies of pabbajjā and upasampadā ordination. 21. Or just as pabbajjā and upasampadā exist only when the Pāṭimokkha exists, so too🔽the Teaching remains only as long as the practice exists. 22. So this is the reason why the Dispensation stands. 23. Or alternatively, the Pātimokkha is dependent on the admission, and the admission is not allowed for one who has not gone forth,🔽and the going forth is dependent on the admission, 24. so the Dispensation stands when the Pātimokkha stands and when the going forth and the admission stand. 25. “The Dispensation is broken” means that the two, namely, the last kind of penetration and the last kind of virtue, are reckoned as one, and after that the Dispensation is destroyed. 26. The meaning is that after the last kind of penetration the Dispensation of penetration is destroyed, and after the last kind of virtue the Dispensation of practice is destroyed. 27. The description of the disappearance of the Dispensation 28. Although it is said that “the learning is the measure for the duration of the Dispensation,” the learning is a cause for the practice. 29. If there is no practice, then the Dispensation has no footing, like penetration without a footing. Therefore the disappearance of the practice is 30. the special cause of the disappearance of the Dispensation. After showing this, the Master said, “There are three kinds of final Nibbāna” in order to show that the disappearance of the Dispensation is the final Nibbāna of the elements. The bringing t 31. “That” refers to the rays. “Compassion” is the compassion of lamenting. The bringing together in one place of the elements that are scattered in the Rose-Apple Land, the other continents, and the worlds of the gods, nāgas, and Brahmās, 32. the sending forth of the rays, the arising of the fire element there, and the formation of a single network—all this should be understood as being due to the resolve of the Master. 33. “Not a marvel”: the meaning is that it is not a marvel because it occurs in both. Buddhas are not marvels 34. and like a piece of gold in the middle of which there is a flaw, they are of one and the same taste. Thus he says: “and because there is no difference in the teaching.” And by this he establishes the fact that it is not wonderful. By the words “becau 35. and like a piece of gold in the middle of which there is a flaw, they are of one and the same taste. So he said, “and because there is no difference in the teaching.” And by this he shows that it is not a wonder. By “because there is no dispute” he s 36. “There” means in the Milindapañha. “One statement” means one and the same, undivided, statement. The same method applies to the other terms. 37. “One-Buddha-bearer” : it bears only one Buddha. By this he shows that the world-sphere is incapable of bearing a second Buddha, since the Buddha-qualities are of such a nature that they can be borne by only one Buddha. For it is impossible to prevent 38. After saying “it would not bear,” he shows by synonyms that very non-bearing, saying “it would shake,” etc. Therein, “it would shake” means it would tremble. “It would quake” means it would quake violently. 39. would be bent. Would be bowed down: would be bent down. Would be broken: Paragraphs: $ 0 5 14 15 21 27 30 33 37 #
Please segment these sentences into coherent paragraphs: 0. Again, it is questioned. 1. Although there are not those two functions on one substance, 2. However, the natures are mutually contradictory. 3. They should not be the same in taking one object. 4. If two mutually contradictory natures are the same in taking one object, 5. Then all dharmas such as greed and hatred should all correspond to each other. 6. Such types should be understood in the same way. 7. Citing examples to explain and penetrate. 8. Such types of remaining feelings and so forth, 9. The types and functions, 10. Each are not the same. 11. This single-natured mind should come. 12. The term “type” is the same as the terms “attention” and “equanimity.” 13. Just as feeling, etc., are associated with each other in their respective characteristics. 14. Now, in this equanimity and attention,🔽it should be understood that they are also associated with each other in their respective characteristics. 15. Another interpretation: Now, in this single mind, 16. equanimity and attention🔽are associated with each other in their respective activities. 17. It should be understood that this is also the case. 18. It should be understood that in the mutual association of mental activities, 19. there may be those whose modes of activity and objects are different but which accord with each other and are associated with a single mind, 20. such as feeling, conceptualization, etc. 21. There may be those whose modes of activity and objects are different and which do not accord with each other and are not generated by a single mind, 22. such as craving and hatred, etc. 23. Therefore, it cannot be objected that all mental activities are mutually associated. 24. The two, shame and conscience, will be explained later. 25. This refers to the same explanation below. 26. The two roots are noncraving and nonhatred. 27. With regard to objects, 28. the nature of being free from the love and attachment is called noncraving, 29. which is the opposite of craving. 30. With regard to sentient beings and insentient objects, 31. The nature of non-hatred is called non-anger. 32. It is the opposite of anger. 33. Among the three roots of goodness, non-delusion should be explained. 34. Because wisdom is the nature of the great ground dharmas, it is not explained among the good [roots]. 35. As for non-harmfulness, it means being without harm or affliction. 36. The nature of the mind being virtuous and good, without harming others, is called non-harmfulness. 37. It is able to oppose harm.🔽Vigor is by nature causing the mind to be brave and courageous. 38. Vigor is by nature causing the mind to be brave and courageous. 39. It is the meaning of not retreating from diligently cutting off the two evils and diligently cultivating the two goods. Paragraphs: $ 0 7 12 15 24 26 35 37 #
Please segment these sentences into coherent paragraphs: 0. ucchālayati ca 1. kīrtir iti eva 2. In the case of those who follow the [Sanskrit] grammar of Upaḍhi, the short [vowel] is also used for the other side of the long [vowel] that is the other side of the short [vowel]. 3. The word 'also' is for the case of always obtaining the former.🔽aghati🔽aghati🔽avyathi 4. avyathi🔽asami 5. asami🔽As before, [the vowel] is lengthened. 6. upaḍhi🔽ādyatanīta 7. 'Also for things and so on' is iṭ. 8. From iṭ, the long [vowel] is elided. 9. By this, [the vowel] is also short. 10. Ja is also for badhi. 11. kārita is reversed. 12. 'Also' is also. 13. iṭa is lengthened. 14. Ja is common, and what is badhi of hanti. The iṭ of the upaḍhi of these becomes short on the other side.🔽ajani 15. avadhi 16. Jana means “birth.” 17. Hana means “harm.” 18. Ādya means “first.” 19. Iṭ is as before. 20. Ta is also dropped. 21. Ādya becomes hanti, and the i is changed to ū. 22. When a long vowel is made, it becomes short by this [rule]. 23. Baddha means “bound.” Here it is not grasped, 24. because of the addition of the suffix san at the end, as in manapadāna. 25. If it is so, then if there is no eater, there is also no killer. What is the application of baddhi in this [case]? Baddha means “to bind.” This is the application of cu and so forth.🔽From o and au, sa and ai are like vowels. 26. From the letters o and au, the other [letters] sa and ai become like vowels. 27. The meaning of the statement “The a and ā are the a and ā of the vowel a” is that the a and ā of the vowel a are the a and ā of the vowel a.🔽The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is that the a and ā 28. The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is that the a and ā of the vowel a are the a and ā of the vowel a. 29. The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is that the a and ā of the vowel a are the a and ā of the vowel a. 30. The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is that the a and ā of the vowel a are the a and ā of the vowel a. 31. The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is that the a and ā of the vowel a are the a and ā of the vowel a.🔽The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is th 32. The meaning of the statement “The a and ā of the vowel a are the a and ā of the vowel a” is that the a and ā of the vowel a are the a and ā of the vowel a. 33. The meaning of the statement “The a and ā of the vowel a are the a and ā of the 34. Now, since a is the first vowel, how is it that it changes like a vowel? 35. That is not so. From the words “the vowel a is the most powerful of all the divisions of the verbal root,” how could it be the first vowel after a? 36. If you say that since the explanation of the a vowel and the change of vowels is complete, then from the a vowel, the a and a of the previous a and a would be produced, 37. do not speak in that way. Because the vowel that is changed is the previous action, that which is not changed by a vowel. 38. Otherwise, 39. in this, ya, sa, the sibilants are also from a consonant, and since the s is blocked by the i, the a of tyad and so on would not be produced. Paragraphs: $ 0 2 7 14 16 25 27 34 #
Please segment these sentences into coherent paragraphs: 0. He has taken up the mind of peace and the absence of marks. 1. He has gone beyond attachment to craving for the formless realm, 2. Like the powerful current of the Sindhu River. 3. Having understood that the mind moves and stirs, 4. The steadfast one has abandoned agitation. 5. He abides like a filled pond, 6. Because of its lack of essence and its nature of laughter. 7. Because of selflessness, they see things correctly. 8. They see superiority, equality, and supremacy. 9. Having abandoned pride, they realize nonexistence. 10. The fire of wisdom destroys the darkness of ignorance. 11. They see the various things as perishable and imperishable. 12. The yogi, having fully cultivated the knowledge itself, 13. Completely abandons all ignorance.🔽By seeing and meditating, they are completely liberated 14. From all ten fetters. 15. With palms joined, they gaze upon buddhahood 16. And, having done all that needs to be done, abide in their natural state. 17. The three stars nurture the three states, and the gods who are born 18. At the time of the fifth and third of the lunar mansions, like the king of the stars. 19. Three are wasted, three are gained in excess, 20. Three are known, three are disciples, three are blissful sugatas. 21. In the great narrative poem called Buddha's Marvelous Deeds, 22. This is the seventeenth canto, called The Great Disciples' Departure. 23. Then, at one time, a wealthy householder, 24. A giver of wealth to the unfortunate, 25. Famous under the name of Bhadradatta, 26. Went there from the Kośala country in the north. 27. There he heard that the Sage was residing, 28. And, desiring to see him, went out at night. 29. That one of pure thoughts, having arrived, was well known, 30. The Sugata has taught that it is to be worshipped with the highest worship. 31. Because, having abandoned the world, he has cultivated the Dharma, 32. The wise one, desiring to see himself at night,🔽has come right now, so quickly receive this guest, who is certain to be good.🔽Whatever is your highest aspiration, whatever is taught,🔽whatever is desired from fame itself, 33. and whatever is well-known from past causes, 34. that is the vessel for the great qualities. 35. Therefore, in the world, 36. knowing that it arises from the supreme gift of fruit, 37. having been honored, at the proper time, with a balanced mind, 38. the wealth obtained from the Dharma should be given as a gift.🔽Moral discipline is the supreme ornament of the world. 39. And having taken it, one should practice it. Paragraphs: $ 0 3 6 10 15 17 21 23 30 35 38 #
Please segment these sentences into coherent paragraphs: 0. Above the fifth strip, 1. on each side, there are four and a half small squares. 2. Below the seventh, there are three small squares. 3. Above the six small squares, 4. the line reaches the end of the strips. 5. Together with the other end, 6. there is one bend.🔽Also inside, from half a small square, the other 7. is at the end of a small square. 8. Then, the second is a circle. 9. Two small units are subtracted from each. 10. The other circles are subtracted by four. 11. The sides are equal to the door. 12. There is no dark band. 13. The pediments are three times the door in height. 14. They are not on top. 15. Then there are three straight lines. 16. They are measured in that way from the lines of the platform. 17. The pediments of the immediately adjacent directions 18. are the work of the fierce cloth. 19. The height is one unit of the door.🔽The god of wealth, the sun of the god of wealth,🔽the victorious one, the god of wealth, the victorious one, 20. the sun, the god of wealth, the sun,🔽the victorious one, the god of wealth, in order. 21. These are to be stated by the sides. 22. To the right and left of Brahma, 23. having subtracted five and a half small units,🔽the band is one and a half small units. 24. The line is one and a half small units. 25. The second and third are 26. five and three finger breadths. 27. The fourth is four finger breadths 28. less, three finger breadths.🔽The fifth is four finger breadths 29. less, four finger breadths.🔽The third is five finger breadths, 30. the sixth is six finger breadths.🔽The seventh is seven finger breadths, 31. the last is six finger breadths. 32. Therefore, at the end of the finger breadth🔽there is a circle, and likewise a line. 33. At the end of two finger breadths there is a circle, 34. and at the end of four finger breadths there is a line.🔽From the brahma line, at the end of eight finger breadths 35. and at the end of seven, there is a circle. 36. Then, having drawn it correctly,🔽the two lines that go to the end of the line 37. in the other direction, 38. two and three finger breadths less, 39. outside the outer circle, Paragraphs: $ 0 12 19 22 34 #
Please segment these sentences into coherent paragraphs: 0. Then, having recited the benediction, 1. 🔽🔽 2. This is the consecration of the vajra master. 3. Moreover, the disciple who is suitable for the consecration of the master should offer a good gift and make a request:🔽Just as the great Vajradhara 4. bestowed the supreme upon the Buddha, 5. so, in order to protect me, 6. grant me today the vajra of space. 7. The master, having become Great Vairocana, 8. draws a variegated lotus at the end of the eastern door. 9. The disciple, imagined as having the body of a great vajra holder, stands on a moon mandala. 10. He is consecrated with the consecration of Vajrasattva and so forth. 11. He is consecrated. 12. Alternatively, having stepped back three cubits from the maṇḍala, he should face the door of consecration. 13. The size of the inner maṇḍala is half of that. 14. It has four corners. 15. The maṇḍala is drawn with the five-colored powders, facing west. 16. In the center of that, draw a lotus with eight petals. 17. On top of that, on a lion throne and moon, cover the maṇḍala with cloth, and on top of the lion throne, draw a canopy. On the right side, set up a parasol adorned with silk and flower garlands, with a white top, and red, completely suffused with the 18. Having offered water for the feet, 19. and having made offerings with flowers, and so on, 20. The sound of musical instruments such as conches, kettledrums, and large drums, the sound of outer songs and dances, and the sound of the offering goddesses such as the goddess of charm, 21. and the sound of auspicious songs, 22. and the sound of ringing bells, with the water of Vajrapani and so forth, 23. the master should confer the empowerment of the great vajra master, preceded by the recitation of the mantra and 24. the mantra Om vajra abhisincha. 25. Up to the victorious vase, confer the empowerment. 26. Then, on his head, one should hold the image of Manjushri with the pledge seal of that deity. 27. Recite the mantra Om mahasukhavajra-sattva dzom dzom hum bam ho su rata satvam. 28. You will become a master of the great vajra holders. 29. Arisen from the vajra of the branch of wisdom, 30. The bodhicitta consecrates Mañjughoṣa’s bliss of awakening. 31. Whatever is the auspicious statement of the supreme victors and their sons,🔽By that, may there be auspiciousness for your supreme consecration. 32. The realm of space is completely filled with all buddhas.🔽Meditate on the outer pledge of smell and so forth 33. As clouds, O one of disciplined mind.🔽Or else, meditate on the vajra 34. With the samādhi of the vajra realm. 35. The vase of the supreme pledge 36. Should be meditated upon by the skilled holder. 37. At that time, the consecration🔽Is conferred upon him through the kindness of the vajra master. 38. The perfect buddhas and vajra goddesses 39. will perform the consecration for oneself. Paragraphs: $ 0 2 7 12 18 29 32 38 #
Please segment these sentences into coherent paragraphs: 0. He then returned to the temple to take leave of Yao. 1. Yao earnestly remonstrated with him, but he did not listen. 2. On the day of burning his body, 3. he held a grand eight-part vegetarian feast on the east mountain. 4. And took leave of his acquaintances. 5. On that day, the entire prefecture rushed to the mountain, with carriages and horses, people and crowds, as well as Qi's gold and treasures, 6. incalculable. 7. At night, they practiced walking meditation. 8. Shao himself offered incense.🔽After offering incense, 9. he took a candle to light the firewood. 10. He entered the pile and sat down, 11. reciting the chapter on the original events of the Medicine King. 12. The assembly did not see him. 13. Shao Wuwei knew he had left. 14. Before the worship was finished, 15. they all arrived at the firewood site. 16. The firewood was already burning, and the chanting voice had not stopped. 17. When the fire reached his forehead, he shouted Single-mindedly! 18. After saying this, he suddenly passed away. 19. The great assembly all saw a star as large as a dou, 20. which went straight up into the smoke and then ascended to the heavens. 21. Those who saw it all said, 22. The heavenly palace welcomed Shao Wuwei. 23. After three days, the pile of firewood was completely burned. 24. Shao said to his fellow students before his death, 25. Where I burned my body, a paulownia tree should grow. 26. Do not cut it down. 27. Three days later, a tree indeed grew there. 28. Shao burned his body in the twenty-eighth year of the Yuanjia era. 29. He was twenty-eight years old. 30. In the Song Dynasty, there was a monk named Sengyu at Zhaoti Temple on Mount Lu in the Song Dynasty. 31. His surname was Zhou. 32. He was a person from Yuhang in Wuxing. 33. He left home at a young age and was pure in his studies. 34. In the tenth year of the Yuanjia era, he, along with his classmates Tanyuan, Huiguang, and others, 35. Together they built a hermitage on the southern ridge of Mount Lu. 36. It was named Zhaoyin. 37. Yu often thought that the three evil destinies are formed by entanglements, and the physical form is the cause. 38. When the emotions are about to be exhausted, the form should also be abandoned. 39. Is the path of Yaowang really that far away? Paragraphs: $ 0 2 7 14 19 24 28 30 34 37 #
Please segment these sentences into coherent paragraphs: 0. All those śrāvakas have also attained up to the state of a worthy one. 1. All the pratyekabuddhas who are now in the world systems in the ten directions as many as there are sand particles in the Gaṅgā River, who are living, remaining, sustaining themselves, and teaching the Dharma, all of them have fully awakened to praty 2. Why is that? 3. Because the three vehicles are extensively taught in this perfection of wisdom. 4. They are also taught in the manner of signlessness, in the manner of non-arising and non-ceasing, in the manner of non-affliction and non-purification, in the manner of non-conditioning, 5. in the manner of non-acceptance and non-rejection, in the manner of non-addition and non-subtraction, in the manner of non-grasping and non-discarding, and they are taught in the manner of worldly conventions, 6. but not in the ultimate sense. 7. Why is that? 8. Because this perfection of wisdom is not this shore, 9. it is not the farther shore, 10. It is not a plain. 11. It is not a valley.🔽It is not a mountain. 12. It is not not a mountain.🔽It is not a sign. 13. It is not signless.🔽It is not worldly. 14. It is not beyond the world.🔽It is not compounded. 15. It is not uncompounded.🔽It is not virtuous. 16. It is not nonvirtuous.🔽It is not determinate. 17. It is not indeterminate.🔽It is not past. 18. It is not future. 19. It is not present. 20. The Lord having said that, the venerable Ānanda said to him, 21. “Lord, 22. do bodhisattva great beings practice just the perfection of wisdom, 23. or do they practice the other perfections as well?” 24. The Lord said,🔽“They practice the other perfections as well.” 25. Ānanda, 26. the bodhisattva mahāsattva practices all six perfections, 27. and he trains in them without apprehending anything. 28. He practices the perfection of generosity, but he does not apprehend that perfection of generosity, 29. he does not apprehend a giver, 30. and he does not apprehend a recipient. 31. He practices the perfection of moral discipline, 32. but he does not apprehend that perfection of moral discipline, 33. he does not apprehend someone who is morally disciplined, and he does not apprehend someone who is immoral. 34. In the same way, 35. he practices the perfection of wisdom, 36. but he does not apprehend that perfection of wisdom, 37. he does not apprehend someone who is wise, and he does not apprehend someone who is unwise. 38. However, the perfection of wisdom 39. is the forerunner of all the perfections. Paragraphs: $ 0 2 7 20 25 38 #
Please segment these sentences into coherent paragraphs: 0. you came to the human realm. 1. O king, you were born with the ripening 2. of the memory of the hells. 3. “Because of your intense anger, 4. you killed your father.🔽“Because of the latent tendencies of the past, 5. you remembered the conduct of the pratyekabuddhas. 6. And having seen the Buddha in person, 7. He acted in the same way toward the people. 8. Remembering that very cause, 9. He became a king here as well. 10. Thus, in the Bamboo Grove, 11. They spoke to each other on the ground.🔽This supreme disciple of mine 12. And the second, the lord of men, 13. Having bowed to the stūpa a hundred times, 14. Then went to their own homes. 15. Then the supreme disciple,🔽Residing in the Pippala Cave, 16. The one with great magical power, free from desire, 17. Having gathered all the sages,🔽Composed the twelve branches of scripture 18. And the entire Vinaya.🔽Whatever Dharma I have taught 19. And likewise the supreme victors of the past,🔽That was also well explained 20. In three aspects by that supreme disciple. 21. The Vinaya, the Abhidharma, and the Sutras are the three divisions of the scriptures. 22. He will liberate beings from the three fetters. 23. He will also destroy the three faults. 24. The hero will liberate from the three sufferings. 25. He will always establish the three vehicles. 26. The meaning taught by the Buddhas 27. will be accomplished by the supreme mind. 28. The great king Ajatashatru, 29. the lord of men of Magadha, 30. in Anga, Magadha, 31. and in Varanasi and elsewhere, 32. in the north in Vaishali, 33. and in the great kingdom of Magadha, 34. will undoubtedly 35. accomplish the meaning of the teachings. 36. O prince, you will be the one to discipline 37. and reveal the highest peace. 38. His son will also be a king, 39. known by the initial U. Paragraphs: $ 0 11 15 18 28 36 #
Please segment these sentences into coherent paragraphs: 0. The procedure for settling a dispute by Dharma has been explained. 1. Making them one in mindstream has already been explained, so granting purification should be stated. 2. Therefore, it is said: Purification is granted to one without fault to be discussed. 3. If the fault by which that monk is to be discussed becomes faultless, then 4. for that reason, purification is granted by the nature of being disciplined by recollection and disciplined by not being insane. 5. Discussion is of four types: 6. The four types of unchastisable offences are: 7. Unfounded, when one is accused of a downfall that one has not committed. 8. By the power of following another, when one is accused by another who is following the example of still another.🔽Not dependent on amendment, when one is accused of a downfall that has already been properly amended. 9. By insanity, when one is accused by one who is insane. 10. The one who is insane is the one who is insane at the time of the offense. The one who is insane is the one who is insane at the time of the offense. 11. The first three are given the training of mindfulness, which means that the one who is insane is given the training of mindfulness by the Saṅgha because of the three reasons: the basis does not exist, the other is accomplished, and it does not depen 12. When that is given, the monks do not hold that monk to be with a downfall, but hold him to be mindful. 13. In that way, the dispute of that one should be said to be pacified. 14. The last is given the training of not being insane, which means that the one who is insane is given the training of not being insane by the Saṅgha in the case of the one who is insane bringing up the offense. 15. If one gives that, then the monk does not hold that Saṅgha to be naturally abiding, but holds it to be fallen. 16. The explanation of the rite for pacifying disputes without instruction has been explained.🔽The explanation of the classification of that has been taught: 17. “There are three types of disputes due to downfalls. 18. There are two types: without reproof and with reproof. 19. There are two types: limited and related to the entire Saṅgha.” 20. If the entire Saṅgha is divided into factions, with some on one side and some on the other, because of a dispute that is accompanied by a downfall, this is a dispute within the entire Saṅgha.🔽The first is remedied by the performance of an act of ackn 21. A dispute that is accompanied by a downfall is remedied by the performance of an act of acknowledgment, because it is a dispute that does not require an extension. 22. The performance of an act of acknowledgment is called an act because it is done by the power of an acknowledgment.🔽The second is remedied by a legal procedure of reconciliation. 23. A dispute that is accompanied by an extension is remedied by a legal procedure of reconciliation. 24. Here, the words of the opponent and the reply are directly stated. But it should be understood that the one who is to be disciplined is not given certainty by the mere discussion and assertion. 25. That which is the amendment is called the discipline by direct recognition. 26. Thus, when one person is discussing with another person, it is said that “the one who is to be disciplined obtains protection by the discipline of the teaching. ”🔽In the third, it is like spreading grass. 27. All those belonging to the Saṅgha are the Saṅgha that is situated in all directions. All the monks who have been expelled 28. are under the dispute. 29. The amendment is like spreading grass. 30. It is like when grass is spread out, all the grass is spread out, and when grass is rolled up, all the grass is rolled up.🔽Here, for the sake of many people, those things that are to be confessed to the Saṅgha are to be restored by one person. 31. This means that after a grave offense and a grave offense belonging to the class of offenses entailing suspension have been reduced to the status of things to be confessed to the Saṅgha, they are to be restored by one person. 32. Therefore, in the case of other downfalls, it is suitable for them to be restored by one person, like grass spread out for the sake of many people. 33. This means that it is suitable for many downfalls to be restored simultaneously. 34. “Whatever” refers to the downfalls that you have incurred and “the appearance of knowledge” refers to the appearance of the names and types of downfalls. The meaning is that you should confess the downfalls that you have incurred by stating their nam 35. “The other party” refers to those who are in agreement. The meaning is that you should confess your downfalls to them, but not to anyone else. 36. One does not confess that which is not admitted or that which is meaningless.🔽This includes the statement:🔽That which is not a downfall one admits as a downfall, and that which is a downfall one admits as not a downfall.🔽That which is not a downfall 37. That which is not a downfall one admits as not a downfall, and that which is a downfall one admits as a downfall.🔽That which is not a downfall one admits as not a downfall, and that which is a downfall one admits as a downfall.🔽That which is not a do 38. and two persons speak to the Saṅgha. 39. The speaker is also like that. Paragraphs: $ 0 5 17 20 26 30 36 #
Please segment these sentences into coherent paragraphs: 0. Facing north, one should perform the homa one thousand times in the three periods of the day with the mantra of the ten syllables. 1. Then, if one desires to summon, one should make an effigy of mustard seeds and burn it one hundred and eight times in the center of a fire of sticks of cutch wood with the mantra of Yama. 2. One who is not established will be established. 3. Without doubt, one will summon whomever one desires with seven suns. 4. Then, if one wishes to drive mad, 5. one should burn a great vulture’s nest and great flesh. 6. One will drive mad. 7. If one burns it in a chaff fire, 8. it will be well. 9. Then, if one wishes to make wealth worthless, 10. one should burn cotton in a fire, together with dhur dhura fruit, at night, with the mantra of the ten syllables, one hundred and eight times. 11. It will be completely wasted. 12. If one burns arura, 13. it will become that substance again. 14. In front of the venerable one, one should offer one hundred and eight oblations at night for six months with great flesh and beer. 15. One will become the lord of all lands. 16. If one offers one thousand oblations of the meat and blood of a cow together with the name of the target, 17. he will become a slave for as long as one lives, without a doubt. 18. If one offers one hundred and eight oblations of dog meat together with vajra water at night, together with the name of the target, 19. he will come under one’s power together with his wealth.🔽One should offer one hundred and eight oblations of horse meat together with Vairocana, with the mantra of Yamāntaka, 20. in one place, at night, focusing on the king. 21. In seven nights, he will come under one’s power together with his retinue. 22. If one offers one thousand oblations at night with the mantra of the ten syllables, focusing on the entire human world, with the meat and blood of an elephant, 23. In seven days, [the target] will be under one’s control. 24. If one offers into the fire one thousand and eight oblations of fish, meat, and alcohol, without hesitation, with the mantra of the ten syllables, 25. all women will be under one’s control. 26. “Then, if one wishes to expel [someone], 27. one should offer into the fire one thousand and eight oblations of crow meat, without mixing in anything else, with the mantra of the ten syllables, together with [the target’s] name. 28. If one does this, even a vajra-holder will flee in seven days, 29. let alone an ordinary person. 30. “Then, in a crow’s nest, together with rice chaff, one should light a fire in a dhak tree, and offer into the fire one thousand and eight oblations at midnight with the mantra of the ten syllables, together with [the target’s] name. 31. In seven days, [the target] will be expelled. 32. “Then, if one wishes to enthrall [someone], 33. If one visualizes a red form of the yogin, facing west, and the mantra-reciting one burns sesame seeds, rice, and a woman’s flower together with vajra water in a khadira fire, then the one whose name is uttered will be brought under one’s power. 34. If one visualizes a red form of the yoginī, facing west, and burns sesame seeds, rice, and the flower of a woman together with vajra water in a khadira fire, the man or woman whose name one includes in the mantra will be brought under one’s control i 35. They will not leave one’s side for as long as one lives. 36. “If one wishes to summon someone, 37. one should offer into a khadira fire one hundred and eight oblations of nectar together with clarified butter, including the name of the target. 38. They will arrive in an instant. 39. “These rites Paragraphs: $ 0 4 9 14 19 26 32 36 #
Please segment these sentences into coherent paragraphs: 0. parābhṛte viśeṣeṇa vyadhāti🔽parābhṛte viśeṣeṇa vyadhāti🔽parābhṛte viśeṣeṇa vyadhāti🔽parābhṛte viśeṣeṇa vyadhāti 1. parābhṛte viśeṣeṇa vyadhāti🔽parābhṛte viśeṣeṇa vyadhāti 2. parābhṛte viśeṣeṇa vyadhāti🔽parābhṛte viśeṣeṇa vyadhāti🔽parābhṛte 3. If kotara, etc., occur before vana, and kimshuluka, etc., before giri, they become long: 4. kimshulukasya giriḥ. 5. In this, 6. the case ending is elided. 7. By this sutra, 8. kimshulukagiriḥ. 9. kotaraṇāṃ vānam. 10. In this, 11. kotaraṇāṃ. 12. vanapuraragāmisrakaśikṣāsarīkakotaraṇāgrebhyaḥ. 13. vanapuraragā. 14. misrakaśikṣāsarīkakotaraṇāgrebhyaḥ. 15. If purā, etc., occur before vana, then the na of vana becomes na: 16. purāṇāṃ vānam. 17. In this, 18. Purāṇāṃ. 19. Similarly, 20. misrakaṇāṃ vanam. 21. In that, 22. misrakaṇāṃ vanam. 23. siddharaṇāṃ vanam. 24. In that, 25. sarigaṇāṃ vanam. 26. In that, 27. sarigaṇāṃ vanam. 28. agrasya vanam. 29. In that, 30. agrasya vanam. 31. The passage quoted in the commentary is:🔽śunodanta-daṃṣṭrakarma-kuṇḍapāraḥ 32. hapuṣpa-deśa-dīrghobhayaḥ🔽miśra-pāraḥ🔽śāvana-daṃṣṭrā-karṇa-kuṇḍapāraḥ🔽hapuṣpa-deśa-dīrghobhayaḥ🔽śunodanta-daṃṣṭrakarma-kuṇḍapāraḥ 33. hapuṣpa-deśa-dīrghobhayaḥ🔽śāvana-daṃṣṭrā-karṇa-kuṇḍapāraḥ 34. hapuṣpa-deśa-dīrghobhayaḥ🔽śunodanta-daṃṣṭrakarma-kuṇḍapāraḥ 35. hapuṣpa-deśa-dīrghobhayaḥ🔽śāvana-daṃṣṭrā-karṇa-kuṇḍapāraḥ 36. hapuṣpa-deśa-dīrghobhayaḥ🔽śunodanta-daṃṣṭrakarma-kuṇḍapāraḥ 37. hapuṣpa-deśa-dīrghobhayaḥ🔽śāvana-daṃṣṭrā-karṇa-kuṇḍapāraḥ🔽hapuṣpa-deśa-dīrghobhayaḥ🔽śunodanta-daṃṣṭrakarma-kuṇḍapāraḥ🔽hapuṣpa-deśa-dīrghobhayaḥ🔽śāvana-daṃṣṭrā-karṇa-kuṇḍapāraḥ🔽hapuṣpa-deśa-dīrghobhayaḥ🔽śunodanta-daṃṣṭrakarma-kuṇḍapāraḥ 38. hapuṣpa-deśa-dīrghobhayaḥ🔽śāvana-daṃ 39. If these, such as dant, occur after śva, it becomes far.🔽Śun + dant = śvadant Paragraphs: $ 0 3 15 31 39 #
Please segment these sentences into coherent paragraphs: 0. What does one seek to stop and dwell? 1. The traces of coming and going are cut off. 2. The words and phrases are extinguished.🔽Cold water swallows the sky. 3. Hanging clouds form snow. 4. Ten parts are clear and bright. 5. One still needs to turn and twist. 6. Directly encountering, 7. Who recognizes it in this realm? 8. If recognized, turn the head. 9. The smoke cold, the mountains autumn. 10. Silently attaining on one's own,🔽Wandering to the utmost. 11. Wandering to the utmost, 12. After the earth, before the heavens. 13. The body of empty space is in accord. 14. The principle of myriad forms is complete. 15. In between, the wielding of the sword. 16. The lightning-fast opportunity is dull. 17. Encompassing the ten directions,🔽Communicating through a single seal. 18. A single seal communicates through, 19. The ten directions merge and blend.🔽Mirror reflections, valley echoes, 20. Water moons, pine breezes. 21. Responding naturally, 22. Who is right, who is biased? 23. Clearly, beyond thought, 24. Just so, circulating. 25. Returning to the old home, 26. Yellow reeds bloom, 27. The night boat faintly hidden, 28. The cassia moon slanting. 29. Such supreme wandering, 30. Truly practicing, 31. Not falling into the human or heavenly realms, 32. How could there ever be clouds and ice? 33. The family style is vast and open, 34. Nothing to chew on, 35. Emaciating body and mind. 36. The Dharma medicine of coolness and clarity, 37. The place we hope to reach, 38. Building a hut to stay. 39. Difficult to glimpse beyond measure, Paragraphs: $ 0 10 17 25 33 #
Please segment these sentences into coherent paragraphs: 0. The bodhisattva is one who aspires to and engages in that enlightenment. 1. The assembly of those bodhisattvas is the Sangha. 2. The phrase together with a great multitude of bodhisattvas means along with. 3. They are mentioned because the teaching of the Great Vehicle is for their sake, and because at that time the disciples did not exist there, and because they did not come from other world-realms, since they do not strive for the benefit of sentient be 4. Those bodhisattvas who were in the form of sons of gods are included in the mention of bodhisattvas. 5. Others do exist, but they are not mentioned because they are not principal. 6. The phrase gathered from the buddha-fields means gathered from the buddha-fields and come together. 7. When in those buddhafields the buddhas, the bhagavats, who have unobstructed wisdom, great compassion, and strive to benefit all sentient beings, teach the Dharma, why do you abandon them and seek the Dharma from me? 8. When the buddhas in those buddha fields are buddhas who have unobstructed gnosis, great compassion, and strive to benefit all sentient beings, why do they abandon them and come to this buddha field to listen to the Dharma? 9. He said, “In order to guide those sentient beings who were previously ripened and born here, who are worthy to listen to the Dharma, and in order to generate respect in those who are not respectful, thinking, ‘If those who come here to listen to the 10. why don’t we who are here go respectfully to listen to the Dharma?’” 11. The bodhisattva Vajra garbha and so on means that he is the principal one. 12. What are they? 13. It is said that they are like this. 14. Vajra garbha is the principal one because he explains the categories of the Dharma. 15. Why are the bodhisattvas explained? 16. In order to generate enthusiasm, because the bodhisattvas also think 17. This profound reality is explained through the buddhas blessing and they generate enthusiasm for attaining that state through the practice of having the same fortune as the buddhas, 18. or they think We have been appointed by the buddhas to the activity of the buddhas. 19. This is a Dharma teaching that cannot be overcome by any of the afflictions and that overcomes them. 20. Other teachings are also like this, but since they are included in this one, only this is mentioned. 21. It is also explained that they are included by the example of the later letters.🔽Because its essence is like a vajra. 22. The roots of virtue are called the essence. 23. And they are produced only from hearing this. 24. Therefore, the phrase “because its essence is like a vajra” is a compound. 25. This means that it is not destroyed by the karma that is certain to lead to lower realms. 26. This name is distinguished by reality and not by whim. 27. Others are also like this, but the uncommon is what is intended to be expressed. 28. For example, when going, it is said, “I am.” 29. Then again, this word then occurs in the sense of auspiciousness and so on. 30. It occurs in the sense of auspiciousness, as in Then one should engage in the path that accords with reasoning. 31. Here, the question is like Did you do it? or Are you doing it?. 32. The context is like Now, the explanation of sound. 33. The immediate sequence is like Having bathed, then one should eat. 34. The promise is like If you are asked if you are my student, you should say 'yes.' 35. The collection is like Buddha, Dharma, and Saṅgha. 36. Here, one should look at the immediate sequence. 37. The Bodhisattva Vajra garbha, having come here together with the Bodhisattvas assembled from various Buddha-fields, 38. immediately entered into meditation. 39. The words this, also, and just are called connective particles that complete a sentence. Paragraphs: $ 0 7 11 15 21 30 37 #
Please segment these sentences into coherent paragraphs: 0. But tell me, 1. is this a reward or a punishment for him? 2. He threw down the staff and said: 3. You patch-robed monks with eyes, 4. try to determine this! 5. He gave a public instruction. 6. He brought up the story of a non-Buddhist asking the Buddha: 7. I do not ask about what can be expressed, nor do I ask about what cannot be expressed. 8. The World-Honored One remained silent. 9. The non-Buddhist praised him, saying: 10. The World-Honored One's great kindness and great compassion 11. have dispelled my clouds of delusion and allowed me to attain entry. 12. After the non-Buddhist left, Ananda asked the Buddha, 13. What did the non-Buddhist realize that he said he had entered? 14. The World-Honored One said, 15. Like a good horse that goes upon seeing the shadow of the whip. 16. Xuedou said, 17. Not distinguishing right from wrong, 18. The fault lies in the shadow of the whip. 19. The teacher said, 20. Distinguishing right from wrong, 21. The right lies in the shadow of the whip. 22. He addressed the assembly, 23. The mind is the Buddha, do not seek in vain. 24. Not the mind, not the Buddha, do not look elsewhere. 25. Snow flowers fly in the flames of the red furnace, 26. A single point of coolness dispels the heat and distress. 27. He addressed the assembly, 28. Where the practice does not reach, speaking is not difficult.🔽Where the speech does not reach, practicing is not difficult. 29. Practicing and speaking are not difficult to reach where it is difficult to reach. 30. Put down the great rock in front of the gate. 31. Therefore it is said, 32. The sword of spiritual sharpness, 33. Always revealed before one, 34. Can kill people and can also bring people to life. 35. If you advance, you will lose your life. 36. If you retreat, you will be shattered like tiles and ice. 37. Neither advancing nor retreating. 38. Above, there is no plan to ascend to heaven. 39. Below, there is no scheme to enter the earth. Paragraphs: $ 0 6 16 22 28 31 #
Please segment these sentences into coherent paragraphs: 0. 2Here is the corrected and aligned text:🔽Da Fangguang Fo Huayan Jing Suishou Yanyi Chao, Scroll🔽 1. Twenty-seventh 2. Tang Dynasty, Monk Chengguan of the Great Huayan Monastery on Mount Qingliang 3. The commentary states: Furthermore, these two [chapters] mutually demonstrate the eighteen perfections and fifteen aspects of the pure land of the Buddha. Below this is the fourth section on specifically indicating the doctrinal approach. 4. Within this there are three parts: 5. First, it summarizes the eighteen perfections; second, it summarizes the accomplishment of the world; third, it distinguishes the established tenets. 6. Within the first there are four parts: 7. First, a general statement; second, listing the names; third, correctly summarizing; fourth, similarities and differences. 8. Now, first, it generally takes the text of the two chapters together to summarize the eighteen perfections. 9. The commentary states: As for the eighteen... Below this is the second part, listing the names. 10. The text lacks the sequence and the words perfection, but the eighteen are complete: 11. First, the perfection of manifest color; second, the perfection of form color; third, the perfection of size; fourth, the perfection of location; fifth, the perfection of cause; sixth, the perfection of effect; seventh, the master; eighth, the assist 12. The commentary states, How are they included? The third is the correct explanation of the inclusion, first raising the question, and below This is complete is the explanation. 13. The meaning of the text is all from the Buddha Land Treatise, which can be known in detail. 14. The eighteen names will be extensively explained in the fifth dedication, here only raising these fifteen names to include those eighteen. 15. The difficult points will be explained by citing the sutra. 16. The commentary states, The eighteen do not include the kalpas of abiding and transformation, the fourth is the explanation of the similarities and differences. 17. There are four kinds of similarities and differences in the four kinds of pervasion, which are explained in two parts: 18. First, the similarities and differences in names, as explained above in the section on specific correspondences. Second, the similarities and differences in opening and combining, also as explained above. 19. However, above, essence and buddha-abiding each include two, purity and adornment each include three, thus the four gates include ten; 20. The remaining eight gates each include one, thus the twelve gates include the eighteen, which is the difference in opening and combining. 21. Third, the difference in existence and non-existence, which refers to the abiding of kalpas and the transformation of kalpas. The reason for explaining non-existence has two main points: 22. First, taking that to include this, that is, the result includes the abiding of kalpas. The result of kalpas must have the time of abiding. 23. The perfect completion of activities includes this transformation, because the spiritual powers of bodhisattvas and the functions of tathāgatas are all transformations. 24. Second, not necessarily taking that to include this, why must there definitely be eighteen perfect completions? 25. Adding these two to make twenty, the number is perfectly full, like taking the six supernormal powers to be the ten supernormal powers and so forth. 26. Because the eon abides forever in the future and below shows the characteristics of the two kinds of perfection. 27. The fourth, from its non-differentiation and below, clarifies the similarities and differences of the inclusive and exclusive. 28. Those eighteen matters are each different, but now they are non-differentiated and universally encompass the eighteen. 29. Because of non-differentiation, it is explained in terms of merging and subsuming, thus causing the eighteen to attain the name of perfection. 30. Then these fourteen are all about following what is appropriate. Because of this non-differentiation, it is called perfect non-differentiation. 31. Since they are the same and below, it raises a question based on the previous explanation. 32. Above it says the remaining fourteen matters are all according to what is appropriate, thus they are called each and every. 33. Its non-differentiation is spoken in accordance with reality, causing the rest to be perfect, thus it is non-differentiation, not the meaning of each and every. 34. Why does the sūtra say each and every is non-differentiation? 35. Now, in response to this, it says because there are many kinds of things that are not different. In the previous sutra, it clarifies that every dust mote, every buddha land, every buddha, and every life are all completely fused and absorbed. When com 36. The commentary below If these ten are compared to the Chapter on Accomplishment is the second chapter on incorporating the Chapter on Accomplishment. 37. The previous eighteen are all incorporated by the two chapters, which are both the means of incorporation. 38. Now, this is compared to the previous, and the self-division of the means and the goal can be mutually incorporated. 39. The commentary fears that it will be too complicated and cannot be fully presented, and the notes must exhaust the principles and show them one by one. Paragraphs: $ 0,3,6,9,12,16,21,26,31,36 #
Please segment these sentences into coherent paragraphs: 0. Now, one obtains the two times and loses the doctrinal standpoint. 1. Moreover, above one obtained the doctrinal standpoint of the three periods of time not being in disorder, but lost the two times of the future and present. 2. Now, one obtains the two times of the future and present, but the three periods of time become disordered. 3. Moreover, the future time does not exist within the past. 4. Above, within the future, there is no past. 5. This is because there is no effect without a cause, so there is no future. 6. Now, within the past, there is no future. 7. There is no effect within the cause, so there is also no future. 8. The present is also refuted in the same way. 9. The teacher said: 10. This text is verbose. 11. Above, it has already been clarified that the present is not created. 12. Now, it is refuted again. 13. Therefore, it is verbose. 14. Now, it is said that this is not so. 15. Since the Treatise on the Great Perfection of Wisdom also has this text, it should not be verbose. 16. Now, it is clarified that from above, the past is taken as the basis. 17. The future is refuted in two pairs. 18. First, within the present, there is no past or future. 19. By analogy, now, it should also be the case that within the present, there is no past or future. 20. Second, above, it is clarified that the past does not create the future, and the past creates the future. 21. Now, it is also clarified that the present creates the future, and the present does not create the future. 22. Therefore, it is said that the present is also refuted in the same way. 23. It is not verbose. 24. The opponent says: Because the past is accepted, there is a time. 25. Above, the inner teaching clarifies that the past abides in the past, and the past does not create the future, so there is no past in the present. 26. Therefore, there is no future. 27. The opponent now grasps the refutation as a proof. 28. You only do not accept the existence of the future, but accept the existence of the past. 29. Since there is the past, there must be the future. 30. The inner teaching says: The past is not characterized by the future. 31. Some say: 32. The word not means no. 33. Since there is no future, 34. how can there be a past? 35. Therefore, it is said that the past is not characterized by the future. 36. Some say: 37. I previously clarified that it is not characterized by the future. 38. It is not accepting your past. 39. Therefore, it is said that the past is not characterized by the future. Paragraphs: $ 0 9 14 24 30 31 36 #
Please segment these sentences into coherent paragraphs: 0. if the hindrances of anger, drowsiness, restlessness and remorse, and doubt have not yet arisen, they will not arise, and if they have already arisen, they will be cut off. 1. If the factor of enlightenment of mindfulness has not yet arisen, it will arise, and if it has already arisen, it will be reborn and increase. 2. When the factors of awakening of investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity have not yet arisen, one gives rise to them; when they have already arisen, one cultivates them further to make them increase and 3. After the Buddha taught this sutra, the monks heard what the Buddha taught, and they joyfully undertook to follow it. 4. Thus have I heard. 5. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 6. At that time, the World-Honored One told the monks: 7. There are five factors of decline. 8. What are the five? 9. They are the hindrances of sensual desire, ill-will, sloth-and-torpor, restlessness-and-worry, and doubt. These are factors of decline. 10. If one cultivates the seven factors of awakening, cultivates them much, and causes them to increase and expand, then they are factors of non-decline. 11. What are the seven? 12. They are the factors of awakening of mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity. These are called factors of non-decline. 13. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 14. Thus have I heard: 15. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 16. At that time, the World-Honored One told the monks: 17. There are five dharmas that can bring darkness, blindness, ignorance, and weaken wisdom. They are not illumination, not right awakening, and do not lead to nirvana. 18. What are the five? 19. They are greed, hatred, drowsiness, restlessness, and doubt. 20. These five dharmas can bring darkness, blindness, ignorance, are not illumination, not right awakening, and do not lead to nirvana. 21. If there are the seven factors of awakening, they can bring great illumination, eyes, increase wisdom, be illumination, right awakening, and lead to nirvana. 22. What are the seven? 23. Namely, the factor of mindfulness, the factor of investigating phenomena, the factor of diligence, the factor of tranquility, the factor of joy, the factor of concentration, and the factor of equanimity. 24. It is the light, it is the eye, it increases wisdom, it is the light, it is right awakening, and it turns towards nirvana. 25. After the Buddha taught this sutra, the monks heard what the Buddha taught, and they joyfully undertook to follow it. 26. (707) Thus have I heard. 27. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 28. At that time, the World-Honored One told the monks: 29. There are five hindrances, five covers, afflictions in the mind, which can weaken wisdom, obstruct one's progress, are not the light, not right awakening, and do not lead to nirvana. 30. What are the five? 31. Namely, the cover of sensual desire, the cover of ill-will, the cover of sloth and torpor, the cover of restlessness and remorse, and the cover of doubt. 32. These five hindrances cover and obscure, afflict the mind, weaken wisdom, are obstacles, are not illumination, not right awakening, and do not lead to nirvana. 33. If the seven factors of awakening are not covered, not obscured, do not afflict the mind, increase wisdom, are illumination, right awakening, and lead to nirvana. 34. What are the seven? 35. Namely, the factor of awakening of mindfulness, and so on... as explained above, up to the factor of awakening of equanimity. 36. Thus, the seven factors of awakening are not obscured, not covered, do not afflict the mind, increase wisdom, are illumination, right awakening, and lead to nirvana. 37. At that time, the World-Honored One then spoke a verse, saying: 38. The hindrances of greed, ill-will, drowsiness, restlessness, doubt, 39. These five kinds of hindrances increase afflictions, Paragraphs: $ 4 14 26 #
Please segment these sentences into coherent paragraphs: 0. It receives the perfuming of good and evil. 1. It forms the seeds of phenomena. 2. It produces the consciousness of phenomena. 3. The two that arise from the perfuming of suchness are: 4. 1. Producing ignorance. 5. 2. Producing the false mind. 6. Because that suchness is without discrimination. 7. It can give rise to ignorance. 8. Because the nature of awareness is awakened. 9. Being covered by afflictions, 10. One then gives rise to deluded thoughts. 11. It is like a person grasping the mind as the nature of awareness. 12. Being covered by deep sleep, 13. One then gives rise to dream awareness. 14. The arising of defilements is like this. 15. Next, clarifying the arising of purity. 16. The arising of purity has two aspects. 17. First, clarifying the true permeation of delusion. 18. Second, delusion permeating the true. 19. In the true permeation of delusion, 20. First, clarifying the ability to permeate. 21. Later, clarifying what is permeated. 22. The ability to permeate has two aspects. 23. First, the permeation of the essence of truth. 24. Second, the permeation of the function of truth. 25. As for the permeation of the essence, 26. As explained in the treatise, 27. From beginningless time, 28. Endowed with the nature of pure dharmas and inconceivable karmic activity, 29. Permeating the deluded mind, 30. Causing sentient beings to detest the suffering of birth and death and joyfully seek nirvāṇa. 31. Confident in one's own body having the true suchness dharma, one gives rise to the aspiration and practices cultivation. 32. The fundamental essence of the Dharma body, 33. Are called uncontaminated dharmas. 34. The fundamental eye of the reward Buddha, 35. Is called the nature of karmic activity. 36. These two are also extensively distinguished in the meaning of the Buddha-nature. 37. Because of these two, 38. One can perfume the false. 39. The question is asked: Paragraphs: $ 0 3 6 11 15 19 22 25 32 39 #
Please segment these sentences into coherent paragraphs: 0. On that stage, the result of pristine awareness is the attainment of the pure flesh eye. 1. The vision is the seeing of one world system in the ten directions. 2. By stopping the second movement, one attains the second stage. 3. The vision is the seeing of two world systems in the ten directions. 4. By stopping the third movement, one attains the third stage, the pure divine eye that transcends the human. 5. The vision is the seeing of three world systems in the ten directions. 6. By stopping the fourth transference, one attains the fourth stage, 7. and one sees the worlds of the ten directions up to eight times. 8. By stopping the fifth transference, one attains the fifth stage, the pure eye of the Buddha that transcends the human. 9. One sees the worlds of the ten directions up to sixteen times. 10. If one stops the sixth transference, the life-force wind of eighteen thousand, three hundred and fifty-eight, 11. one attains the sixth stage and sees the worlds of the ten directions up to thirty-two times. 12. By stopping the seventh transference of the life-force wind, one attains the seventh stage. 13. One sees the worlds of the ten directions up to sixty-four times. 14. The statement that “one attains those levels” is for the sake of introducing the immature. 15. The attainment of power is also for the sake of introducing the immature. 16. It is not the case that the ultimate meaning is being taught. 17. If one were to explain this, the two initiations of the water and the diadem confer initiation from the face of the body, purifying the obscurations of the body, and one is prophesied to the second level. 18. The two initiations of the hanging of the diadem and the vajra and bell confer initiation from the face of speech, purifying the obscurations of speech, and one attains the fourth level. 19. The initiation of the vow and the name conferred from the face of mind purifies the obscurations of mind, and one attains the sixth level. 20. The master initiation is the wisdom initiation. The wisdom initiation purifies the obscurations of wisdom and causes the prediction and attainment of the seventh stage. This is said to be for the sake of introducing the childish of the relative world 21. Also, the eighth transference stops the life-force vāyu and one attains the eighth stage. 22. Also, the attainment of the vase empowerment is the attainment of the eighth stage. 23. The superknowledge of attaining the eighth stage is the pure eye of wisdom that transcends the human state. Attaining the stage of nonreturn, one attains the limit of the one hundred and twenty-eight world systems of the ten directions. 24. The ninth transference stops the movement of the life-force vāyu and one attains the ninth stage. 25. Also, by obtaining the secret empowerment, one obtains the ninth stage. 26. From the superknowledges, one obtains the pure eye of wisdom. 27. One sees the worlds of the ten directions up to a distance of one hundred and fifty-six yojanas. 28. By stopping the movement of the life-force in the eleventh transmigration, one obtains the eleventh stage. 29. Also, by obtaining the wisdom-knowledge empowerment, one is equal to Mañjuvajra. 30. From the superknowledges, one obtains the pure eye of wisdom that is beyond the human. 31. One sees the worlds of the ten directions up to a distance of five hundred and twelve yojanas. 32. By stopping the movement of the life-force in the twelfth transmigration, one obtains the twelfth stage. 33. Also, by obtaining the fourth empowerment, the supramundane empowerment, the eleventh stage is the buddha stage, which is the abandonment of the three obscurations. 34. The five eyes of gnosis are obtained from the clairvoyances. 35. One will see the worlds of the ten directions, up to a thousand and twenty-four. 36. When the life-upholding vāyu moves in the twelfth junction, if the life-upholding vāyu of the sixty-seven hundred great thousands of worlds stops in the uṣṇīṣa cakra, 37. inexpressible world systems equal to the sands of the Ganges River. 38. Since one possesses the eye of gnosis, one sees. 39. The small chiliocosm is included within the great world system. Paragraphs: $ 0 4 8 14 17 21 28 36 #
Please segment these sentences into coherent paragraphs: 0. In the first place, in the path of stream-entry the faculties of faith, etc., are weak, and so he can only cut off wrong view and uncertainty,🔽but he cannot make lust and ill will that are already subdued still more attenuated. In the second path the 1. but he cannot make them extremely attenuated. In the fourth path the faculties are still stronger, and so he can make lust and ill will extremely attenuated,🔽but he cannot cut them off. 2. and he is able to cut off the subtler forms of greed for the fine-material and immaterial, and the delusion, conceit, and restlessness associated with them.🔽In the fourth path these faculties are still more powerful, and so he is able to cut off all 3. So the paths are to be reached in four stages because they have four functions to perform. 4. The profitable consciousness is considered as fourfold by way of the four paths. 5. And its fruition is also considered as fourfold because it is the fruit of that fourfold profitable .🔽So the unsurpassed consciousness is considered as eightfold. 6. It has no higher, that is, no greater, than itself.🔽Why is the functional consciousness not included here? Because there is no unsurpassed function. 7. But why is there none?🔽Because the path consciousness is a single moment. 8. For if it were a number of moments like the mundane profitable, then it would not be the path of arahatship. 9. and it would be called “superlative action” even though it had occurred in a continuity devoid of underlying tendencies.🔽But why does it occur only for a single conscious moment? 10. Because the path is of great potency. And how is it of great potency? 11. It is said: for when the noble path occurs it causes the defilements to be abandoned by it to become non- liable to arise again. 12. This is its first potency. And it generates the profitable javanas that are its fruition, as if they were its own function, and it makes them capable of being attained by the attainment of cessation. 13. This is its second potency. So there is no function that needs to be performed again for the purpose of abandoning defilements, 14. nor for the purpose of attaining the attainment of cessation. For even if someone were to make preliminary work and think, “I do not want to attain the fruition; 15. I shall attain the path that I have already attained,” then the path that had already occurred once would occur again. 16. and the fruit consciousness would occur by the force of the path consciousness that has ceased. Not the path consciousness. Why? 17. Because the path is not capable of being obstructed. For this so-called force of the path is incapable of being obstructed by any desire, or by any influence, or by any wish, or by any effort. 18. . The twelve unprofitable kinds, etc. is the inclusion of all the four-plane consciousnesses by way of their kinds. Thus🔽they are of the kind called unprofitable only. The profitable are of the kind called profitable only. The resultant are of the ki 19. . The commentary explains the inclusion by way of plane thus: “The profitable are of twenty-one kinds. The resultant are of thirty-six kinds. The functional are of twenty kinds.” But some have explained the inclusion by way of plane thus: “The profit 20. . The inclusion by way of plane is stated thus: “He would describe the consciousnesses that occur in the sense sphere as being of fifty-four kinds, in the fine-material sphere as being of fifteen kinds, in the immaterial sphere as being of twelve kin 21. The interpretation is: “The eight kinds of consciousness that are included in the supramundane plane of the path are called ‘the supramundane plane of the path.’ ” 22. And this is twofold as the formed plane and the unformed plane. The formed plane is also fourfold, according as it is said: 23. “At whatever time he develops the supramundane jhāna … for the attainment of the first … second … third … fourth plane” . 24. Herein, the “plane” is intended as the fruition of the path. The pair of first path and fruition is the first plane. 25. The pair of fourth path and fruition is the fourth plane. This is also appropriate. But in the true sense the term “plane” is a term for a particular state consisting in the formed, which is endowed with a particular kind of relinquishment of the thr 26. and with a particular kind of distinction of states that is not included among the states of the three planes. 27. And that is fourfold according as it is distinguished by the particular kinds of abandoning of defilements. 28. But in the Vibhaṅga it is said: 29. The supramundane states have no separate plane of their own, like the other planes. They are simply a group of nine kinds of states.🔽So it is said: “In some places the supramundane states are called ‘the unsurpassed states of consciousness’ as a grou 30. That is not correct. 31. The planes are of two kinds, that is to say, the plane of being and the plane of location. Herein, the plane of being is only the plane of being in the ultimate sense ; 32. not the other. For that is established only by the difference in the particular plane of being of the states called the plane of location. 33. And the difference in the particular plane of being should be understood according to the method stated above as “the sensuous, etc., plane of being” . 34. Besides, the twenty-one planes are established only by the difference in the particular planes of being called the inferior, superior, gross, and subtle planes of being of profitable and unprofitable states. 35. Having thus briefly indicated the kinds of consciousness belonging to the four planes, he now undertakes to indicate them again in detail, 36. beginning with the verse that begins “Thus.” Here is the construction:🔽Or else, the wise, the learned, divide the mind, which is of eighty-nine kinds in the way just stated, 37. into one hundred and twenty-one kinds. 38. But in the commentaries 39. the latter half of the verse is construed with the latter half of the preceding verse, and the former half with the former half. That is how they construe it. Paragraphs: $ 0 4 7 10 18 22 28 31 35 #
Please segment these sentences into coherent paragraphs: 0. This is also the samādhi of immeasurable meanings. 1. To summarize. 2. This is all the Buddha Dharma. 3. The Tiantai commentary on the Golden Light Sūtra says: 4. The five precepts. 5. The greatest taboo in heaven and earth. 6. Above, they correspond to the five stars. 7. Below, they match the five sacred mountains. 8. In the middle, they form the five internal organs. 9. Those who violate them. 10. They offend heaven and earth. 11. They destroy their own bodies. 12. First, not killing.🔽Harming life is called killing. 13. Not harming life is called not killing. 14. As for understanding the Dharma gate, 15. Analyzing the Dharma is called killing by principle. 16. Embodying the Dharma is called not killing by principle. 17. If one intentionally guards against it,🔽It is like a horse wearing a bridle. 18. It is like a cowherd holding a staff. 19. The retribution is in the human realm. 20. One hundred and twenty years. 21. One only obtains the flesh eye. 22. If one naturally perfects it, 23. It is like a river flowing into the ocean. 24. The retribution is in the six heavens. 25. The longest is 26. Nine hundred and twenty-six billion and seven hundred million years. 27. One only obtains the heavenly eye. 28. If one cultivates concentration and precepts, impermanence, 29. Suffering, emptiness, and the wisdom of no-self, etc., 30. The retribution is in the transformation. 31. The lifespan is seven hundred asaṃkhyeya kalpas. 32. One only obtains the wisdom eye. 33. If one cultivates the wisdom of permanence and impermanence, etc., 34. The retribution is in the Lotus Treasury Ocean. 35. One receives the Dharma-nature body. 36. One partially obtains the five eyes. 37. One partially obtains the eternal lifespan. 38. Compared to the Buddha, one still lacks the faculties. 39. The lifespan is diminished. Paragraphs: $ 0 3 12 17 22 28 33 #
Please segment these sentences into coherent paragraphs: 0. Wrong views are views of annihilation. 1. If one considers things to be nonexistent, 2. then the annihilationist views of non-Buddhists should not be delusions. 3. The following examples can be understood by analogy. 4. Although things are common to all, they are primarily referred to as the Dharma wheel. 5. Because things are not nonexistent, 6. wrong views are delusions. 7. Because things are not existent, 8. eternalism is not established. The favorable can be understood. 9. Then, as for neither existent nor nonexistent, 10. this is the teaching of true reality. True reality is the foremost. 11. Because the teaching of neither existence nor nonexistence 12. is precisely the turning of the true reality wheel. 13. Therefore, the Way of Practice says: 14. The mind is neither existent nor nonexistent. This is the text in the first chapter of that sutra. 15. The mind is the basis of all dharmas. 16. However, it is common to both the true and the false. 17. The true refers to the mind of the Tathāgatagarbha, which is also neither existent nor nonexistent. 18. As cited in the Treatise on No-Name. 19. The false refers to the deluded consciousness mind, 20. which arises from conditions and is also neither existent nor nonexistent. 21. This is discussed here. 22. Because the meaning of the sutra contains two dharmas, it cannot be limited. 23. Therefore, the Madhyamaka says: 24. Things are not existent because they arise from causes and conditions. 25. They are not nonexistent because they arise dependently. The meaning of the Madhyamaka is also explained in the previous sutra. 26. Not existent from conditions refers to the true. 27. Not nonexistent from arising in dependence refers to the conventional.🔽If one seeks the principle, it is indeed so. 28. Investigating the purport of the treatise, dharmas are neither existent nor nonexistent. 29. In reality, it is like this. 30. This uses the teachings as a rope to rectify the principle, which is also upright. 31. The reason for this is as follows. 32. If existence is truly existent, 33. existence is always existent by itself. 34. How can it depend on conditions to become existent? 35. It is like that true nonexistence. 36. Nonexistence is always nonexistent by itself. 37. How can it depend on conditions to become nonexistent? The first sentence contains two meanings. 38. One is a rhetorical question. 39. The other is restating not existent and so on. Paragraphs: $ 0 3 9 13 16 23 27 32 #
Please segment these sentences into coherent paragraphs: 0. Third, conclude. 1. Third, explain the meaning of having initial and sustained thought, divided into three parts. 2. First, state. 3. Second, explain. 4. Third, conclude. 5. Fourth, explain the meaning of detachment. 6. Fifth, clarifying the meaning of arising. 7. Sixth, clarifying the meaning of joy and pleasure, divided into three parts: 8. First, stating; 9. Second, explaining; 10. Third, concluding. 11. Seventh, clarifying the meaning of the first, divided into three parts: 12. First, stating; 13. Second, explaining; 14. Third, concluding. 15. Eighth, clarifying the meaning of meditative absorption, divided into three parts: 16. First, stating; 17. Second, explaining; 18. Third, concluding. 19. Ninth, clarifying the meaning of being complete. 20. Tenth, clarifying the meaning of abiding in peace, divided into three parts: 21. First, stating; 22. Second, explaining; 23. Third, concluding. The second explanation of the phrase of the second concentration is divided into eight parts: 24. First, clarifying the meaning of the tranquility of investigation and analysis, etc., divided into three parts: 25. First, establishing the cause; 26. Second, revealing the effect; 27. Third, concluding. 28. Second, clarifying the meaning of the mind being one-pointed, divided into three parts: 29. First, establishing the cause; 30. Second, revealing the effect; 31. Third, concluding. 32. Third, clarifying the meaning of no investigation and analysis. 33. Fourth, clarifying the meaning of being defined. 34. Fifth, clarifying the meaning of arising, divided into three parts as in the treatise. 35. Sixth, clarifying the meaning of joy and pleasure, divided into three parts as in the treatise. 36. Seventh, clarifying the meaning of the second. 37. 8. Clarifying the meaning of being endowed and abiding. The third explanation of the phrase third concentration is divided into seven parts. 38. 1. Clarifying the meaning of being free from the desire for joy. 39. 2. Clarifying the meaning of abiding in equanimity. Paragraphs: $ 1 5 7 11 15 19 20 23 28 32 34 37 # are each different. 30. This is the gate of birth and expansion, the various existences are always continuous. 31. At that time, in the Manic Jewel Treasury Palace, the Bodhisattva of Upholding Progress, together with innumerable Bodhisattvas, rose from their seats, bowed their heads in reverence, and made offerings of wonderful offerings to the Venerable Vajra T 32. They also spread a jeweled net to cover above, and with one voice praised, saying: 33. Excellent! Excellent! 34. And spoke a verse, saying: 35. The Venerable abides in the Dharma cloud, well enters the Buddha ground, 36. Can for the Bodhisattvas, reveal the Tathāgata's realm. 37. At that time, the Kinnara King Mahadruma and his female attendants again held various wonderful offerings to make offerings. 38. After making offerings, they praised in verse: 39. Excellent! Vajra Treasury, the fearless one, Paragraphs: $ 0 6 8 15 25 31 37 #
Please segment these sentences into coherent paragraphs: 0. How can it be known that dharmas are the seer and the seen? 1. Because the following line says because of knowing and seeing all, which is the same as the vajra-like samādhi where the Tathāgata knows and sees all. 2. The commentary says because of the provisional words of mutual dependence, they are all unobtainable explains the meaning of transcending phenomena and principle. 3. The first is the gate of mutual dependence, which means depending on phenomena to speak of principle, and depending on principle to speak of phenomena. 4. It is like because of length there is shortness, but shortness cannot be obtained, and so forth. 5. The second says provisional words because all dharmas are quiescent and originally transcend names and words. 6. Now it says that both phenomena and principle are provisional names, and therefore both are utterly transcendent. 7. The above is the commentary's explanation, and the following sentence is the sutra's own explanation. 8. The commentary below The reason is that phenomena are empty presents the characteristics of the unobstructedness of phenomena and principle. 9. This is the general meaning, and also the interpenetration of phenomena and principle among the ten gates, which is the unobstructed meaning among the three meanings, as explained above in detail. 10. The commentary below The above four sentences comprehensively integrates the previous four. 11. It says there has never been any harm because the dharma is emptiness, not because the dharma ceases to be empty. 12. There has never been any existence means that existence is emptiness, because the characteristics of existence are void. 13. It says neither hidden nor revealed because when phenomena exist, emptiness is hidden, and when principle exists, emptiness is revealed. Now, because both are absent, it is neither hidden nor revealed. 14. As for existence and non-existence occurring simultaneously, emptiness does not obstruct existence, so there is existence; existence does not obstruct emptiness, so there is non-existence. 15. However, concealing and revealing are both explained in terms of principle, while existence and non-existence are both discussed in terms of phenomena, which is also a kind of ellipsis. 16. The commentary's the four statements are fused is a concluding summary. 17. This not only goes beyond the previous characteristics, but also goes beyond the characteristics of detachment, truly unobstructed, truly the ultimate reality. 18. The commentary's because of causes and conditions, there is generally has four meanings: 19. 1. Because of arising from conditions, there is; 2. Because of having no nature, it is empty; 3. Because of arising from conditions, it is empty; 4. Because of having no nature, there is. 20. Now, only the two statements of causes and conditions are taken, namely, since dharmas arise from conditions, how can it be said that they do not exist? 21. Second, because of having no nature from conditions, it is called empty. 22. The above two are the two approaches of emptiness and existence. 23. Because of causes and conditions, there is not clarifies the middle way also arises from causes and conditions. 24. It means that since there is existence from conditions, existence is not existence; 25. Since it is empty from conditions, emptiness is not empty. 26. Combining the previous two sentences, it is both empty and existent. 27. The principle of the four approaches all arise from causes and conditions. 28. Below Therefore, it flows and turns, it distinguishes that birth and death and nirvāṇa are also all causes and conditions. 29. Up to all... below, it concludes. 30. It is a general example of what was explained above, merely bringing up the main points. 31. The commentary below Therefore, the Madhyamaka-śāstra says... cites evidence that all arise from causes and conditions. 32. However, before this verse in the treatise, there is a verse that says: The dharmas produced by causes and conditions, I say are precisely empty, and are also provisional names, and are also the meaning of the middle way. 33. There has never been a single dharma that does not arise from causes and conditions, Therefore, all dharmas are not not empty. 34. The previous verse can also be used to prove the four sentences and establish the meaning of the three contemplations, but the latter verse explains the previous verse, so it is only cited. 35. And the treatise briefly concludes by saying Therefore, all dharmas are not not empty, which should also be combined with There has never been a single dharma that is not produced from causes and conditions, so Therefore, all dharmas are not not prov 36. The passage conditioned arising below responds to an objection. 37. The objection is: 38. The Nirvana Sutra says, I observe all conditioned activities to be completely impermanent. 39. How do I know this? Paragraphs: $ 0 7 10 18 28 36 #
Please segment these sentences into coherent paragraphs: 0. The fourth sub-section clarifies encouraging cultivation without faith. 1. From Thus, people in the world do not believe that doing good brings good... up to The pain is indescribable, very pitiful. 2. Those who do not believe that people are reborn after death. 3. This is disbelief in the fruit. 4. Those who believe that giving brings blessings. 5. This is disbelief in the cause. 6. Those who do not believe at all in the matters of good and evil. 7. This is disbelief in both good and evil. 8. However, to say that it is not so. 9. However, it is true that cultivating goodness brings goodness and giving brings blessings. 10. But now, not believing that cultivating goodness brings blessings, it is said to be not so. 11. Not so. 12. It is just another name for disbelief. 13. In the end, this will not happen. 14. It clarifies that disbelief will never lead to cultivating goodness and obtaining blessings. 15. But because of this, they just see it for themselves. 16. It is because their former teachers and ancestors practiced disbelief in good and evil that they see it being practiced. 17. Seeing this method, they rely on their former teachers' practice of disbelief. 18. They look at each other, the earlier and later generations are the same. 19. The types of disbelief are transmitted from one lifetime to the next, and the practice of evil is no different. 20. Therefore, it is said to be the same. 21. They cannot see for themselves, and no one speaks to them. 22. They do not see their own grave evil. 23. Moreover, there are no good and virtuous friends to speak to them, urging them to cultivate goodness. 24. They compete in creating good and bad fortune, and there is not a single strange thing. 25. There are no good and virtuous friends to speak of their good and bad fortune, diligently studying and cultivating it. 26. The sixth clarifies the selection and encouragement of cultivation. 27. From the Buddha telling Maitreya Bodhisattva and the heavenly beings, I now tell you, after I finish speaking, practice the four teachings without any doubts. 28. The reason for clarifying discernment is: 29. Discerning away all evils,🔽Selecting and taking the wonderful goodness. 30. Selecting the good ones, 31. Strenuously practicing them, 32. Encouraging the selection of evil and cultivation of goodness in the world, worldly glory is all impermanent. 33. Not as good as cultivating a single hair of goodness, which will surely leave the suffering of birth and death. 34. Do not follow one's desires and violate the sutras and precepts, being behind others. 35. Admonishing and urging learning to leave the five desires, 36. Causing the roots of goodness to increase day and night, 37. Not being behind others. 38. Meeting the Buddha and listening to and receiving the sutra Dharma, 39. Planting causes for a long time, Paragraphs: $ 0 4 6 9 14 21 26 28 32 35 38 #
Please segment these sentences into coherent paragraphs: 0. 1. True, 2. Real, 3. Pure, 4. Visible, 5. Good and not good. 1. Good man! 2. These five kinds of Buddha-nature, six kinds of Buddha-nature, and seven kinds of Buddha-nature, because those who have severed wholesome roots will definitely attain them, it is said that they exist. 3. This is called a discriminating answer. 4. If someone says that those who have severed the roots of goodness definitely have buddha-nature or definitely do not have buddha-nature, this is called a neutral answer. 5. Bodhisattva Kasyapa said: 6. World-Honored One! 7. I have heard that not answering is called a neutral answer. 8. Why does the Tathagata now answer and call it a neutral answer? 9. Good man! 10. I also do not say that not answering is called a neutral answer. 11. Good man! 12. There are two kinds of neutral answers: 13. First, stopping; second, not being attached. 14. For this reason, it is called a neutral answer. 15. Bodhisattva Kasyapa addressed the Buddha, saying: 16. World-Honored One! 17. As the Buddha has said, how is it that the cause is also the past, present, and future, 18. And the effect is also the past, present, and future, but not the past, present, and future? 19. The Buddha said:🔽Good man! 20. Good man! 21. The five aggregates are of two kinds: 22. first, causes, and second, effects. 23. These causal five aggregates are past, present, and future. 24. These resultant five aggregates are also past, present, and future, but are also not past, present, and future. 25. Good man! 26. All ignorance, afflictions, and bonds are all buddha-nature. 27. Why is it so? 28. Because buddha-nature is the cause. 29. From ignorance, karmic formations, and all afflictions, one obtains the wholesome five aggregates, which is called buddha-nature. 30. From the wholesome five aggregates, one attains supreme, perfect enlightenment. 31. Therefore, I first explained in the sutra that the buddha-nature of sentient beings is like blood-mixed milk; 32. the blood is ignorance, karmic formations, and all afflictions, while the milk is the wholesome five aggregates.🔽Here is the text with the alignment mistakes fixed and the English translations updated to match the Sanskrit:🔽Good man! 33. Therefore I say that from the afflictions and the five wholesome aggregates, one attains supreme, perfect enlightenment. 34. Just as the bodies of sentient beings are all accomplished from semen and blood, so is buddha-nature. 35. Srotāpannas and sakṛdāgāmins who have severed a few afflictions, their buddha-nature is like milk. 36. Anāgāmins, their buddha-nature is like yogurt. 37. Arhats, they are like fresh butter. 38. From pratyekabuddhas up to the bodhisattvas of the tenth stage, they are like clarified butter. 39. The Tathāgata's buddha-nature is like the finest ghee. Paragraphs: $ 0 5 15 19 31 #
Please segment these sentences into coherent paragraphs: 0. According to the medicinal substances, accept and select them according to the Dharma, and pray for excellent conditions. For each one, empower them according to the original Dharma. 1. Consecrate and prepare the three kinds of conditions, namely, light, medicinal substances, and one's own body. When these three conditions are complete, then seek siddhi. 2. First contemplate each and every external and internal characteristic, be fully engaged in practice, and abide by the mantra precepts. In order to eliminate immeasurable unwholesome karma, extensively cultivate the pure Dharma according to the teachi 3. Furthermore, cause the pure karma to increase and become extremely perfect, and then according to the Dharma, recite the mantra until attaining siddhi accomplishment. 4. As for contemplating the mind, abide in a single object and focus the mind on the tip of the nose, causing it to be free from distraction, in accord with samādhi; 5. The reciter should also be like this. By fixing the mind and arranging the mantra, through this mental focus, one will attain accomplishment. 6. For those who wish to accomplish, they should prepare their seat and implements, and recite the mantra on the eighth, fourteenth, fifteenth day of the bright fortnight, on days of lunar eclipse, solar eclipse, earthquake, or the first to fifteenth da 7. However, according to the original method, all should be complete. First, having chosen a superior place for recitation, one should perform the boundary protection there. According to the siddhi method, one should construct the maṇḍala. According to 8. When about to begin, praise Vajrakumāra with the short praise: 9. I take refuge in the one with the vajra at the head, the one who subdues all demons, 10. Endowed with the practices of Samantabhadra, the ocean of boundless merits. 11. Abiding in this originally existent body, beginningless, endless, and tranquil, 12. Miraculously bestowing various vows, taming demons and extinguishing the three poisons. 13. Abandoning the old practices, utterly saving all sentient beings, 14. Causing them to transcend the wheel of birth and death, from the ordinary to enter the Buddha's stage. 15. The second scroll of the Susiddhikara Offering Ritual, requesting the fire god🔽􄚩􄕜􄕗􄕵􄙖􅚾􄽳􄒶􄙺􆽕􄗥􈃈􄚪􄽙􈂪􄗥􄚩􄗽􄗥􄙼 16. 􄚩􄕜􄕗􄕵􄙖􅚾􄽳􄒶􄙺􆽕􄗥􈃈􄚪􄽙􈂪􄗥􄚩􄗽􄗥􄙼🔽􄚦􄖫􄚪􄕟􄙖􆿅􄙢􄗷􄚩􈃃􄗙􄛼􄙖􄚩􄖩􄗱􅁥􄚩嗽口🔽水􈁴􆿅􄑘􄗹􄚨􇩊􄑀􇩊􄙖􄖩􄗷􄚫􇩊􇥗􄖵􄗱枳里枳🔽里忿怒􈁴􄚪􄙀􄚪􄙀􄙖􄦽􆿁􄗁􈁆灑淨香水􇩂􆿅􈁃🔽🔽 17. 􄕝􄚨􄖩􇥗􆿁􄗁􈁆燃火􈁴􄗝􅗭􄙖􄙋佛部五淨􄖩􄗭 18. 􆿅􄑀􄗱􄙘􄙦􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀􄗽􄑀 19. 1. Lotus family's five nectars🔽2. Lotus family's five meats🔽3. Lotus family's five secret nectars🔽4. Lotus family's five secret meats🔽 20. 􄙖􄕙􅁥􄚩 Paragraphs: $ 0 4 6 8 15 19 #
Please segment these sentences into coherent paragraphs: 0. He had reached the perfection of the supreme, nondual way of the buddhas. 1. He had perfected the wisdom that brings about the distinct liberation of the thus-gone ones. 2. He had realized the sameness of the buddhas, who are beyond center and edge. 3. He was as vast as the realm of phenomena. 4. He extended to the reaches of space. 5. With his spontaneous wisdom, he uninterruptedly performed all the activities of the buddhas. 6. He blessed the irreversible turning of the wheel of Dharma for all the countless eons of the future. 7. He revealed the essence of the unattached array. 8. He possessed unattached wisdom. 9. He was inseparable from and beyond all objects of knowledge, which are endowed with the most sublime of all aspects. 10. At the same time, in all the infinite world systems of the ten directions, they were skilled in displaying their dwelling in the supreme place of Tushita, their passing away, their taking birth, their renunciation, their practice of austerities, thei 11. their subjugation of Mara, their perfect enlightenment, their turning of the wheel of Dharma, their parinirvana, the duration of their teachings, and the disappearance of their teachings. 12. There were bodhisattva mahasattvas as numerous as the atoms in ten quintillion countless buddha realms, all of whom were skilled in the play of the samadhi of the heroic stride. 13. They had attained the dhāraṇī of accomplishing the infinite colors of the body. 14. They were skilled in displaying the appearance of a buddha in worlds where there were no buddhas.🔽They were purifying completely afflicted worlds. 15. They were also accompanied by countless, innumerable gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, 16. Śakras, Brahmās, Lokapālas, humans, and non-humans. 17. Then Mañjuśrī Kumārabhūta rose from his seat, 18. put his upper robe over one shoulder, and knelt on his right knee. 19. He bowed to the Blessed One with palms joined.🔽 20. He bowed to the Blessed One with palms joined and said: 21. “Blessed One, please teach the bodhisattvas the ways of gaining relief that purify the first bhūmi.” 22. The Blessed One said to Mañjuśrīkumārabhūta, 23. “Mañjuśrī, there are five ways of gaining relief that purify the first bhūmi of the bodhisattvas. 24. What are the five? 25. They are as follows: 26. ‘I myself abide in the intention, 27. and I will establish others in the intention.’🔽This is the way of gaining relief. 28. The intention is the faith in the various beginnings of other roots of virtue.🔽“I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention; 29. I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the high 30. I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the high 31. I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the higher intention;🔽I stand in the high 32. The highest joy is the purification of body and mind. 33. “I stand in the Buddha’s activity, which is inseparable from the activity of Mara; 34. and I will cause others to take up the Buddha’s activity, which is inseparable from the activity of Mara.” 35. The activity of Mara is the view that arises from the motivating force of error, and the activity of Mara that arises from the motivating force of the view. 36. This activity of Mara is inseparable from the activity of the Buddha. 37. Why is this?🔽Because the nature of the activity of Mara is not other than the activity of the Buddha. 38. The activity of the Buddha is not other than the nature of the activity of Mara. The nature of the activity of Mara is the activity of the Buddha. 39. Mañjuśrī, these five discoveries of inspiration are the first purifications of the bodhisattvas. Paragraphs: $ 0 12 15 17 20 22 26 32 39 #
Please segment these sentences into coherent paragraphs: 0. Answer: 1. As for begging for food, they eat one meal a day and do not drink beverages after noon. 2. There are two kinds of food for those who go forth in the charnel ground: 3. Monastic food and alms food. 4. Monastic food means obtaining a full meal at the house of one who is diligent. 5. Or, the diligent one, in order to remove troubles, builds a hut outside and sends food. 6. Alms food means begging from house to house, up to the very least, this is called alms food. 7. The rest is wrong livelihood. 8. That monastic food person thinks like this: 9. I can obtain that donor's food. 10. Then he gives rise to arrogance and great pride. 11. The World-Honored One speaks for him, saying: 12. You should beg for food. 13. After he begs for food, he eats frequently up to the time, thereby neglecting his studies. 14. The World-Honored One teaches him to eat only one meal. 15. As it is said: 16. People should have mindfulness and intention, knowing to eat little each time, 17. Then it is thin enjoyment, digesting in moderation and preserving life. 18. After he eats one meal, he becomes attached to food and thinks like this: 19. The World-Honored One only allows us to drink beverages. 20. They sought various beverages, which caused them to neglect their studies. 21. The World-Honored One taught them: 22. You have obtained such suffering, so you should abandon beverages. 23. For the thirsty, water can also quench thirst. 24. You should uphold the precept of not drinking beverages after noon. 25. After they had thus eaten little and were content, they again enjoyed bathing and applying ointments to the body. 26. The World-Honored One taught them: 27. This is also a conceit of the notion of food. 28. Why is it so? 29. The body arises from food. Although it may be extremely fat, it will still be abandoned in the charnel ground. Therefore, you should enjoy the charnel ground. 30. Observe in the charnel ground that from food there is decay, disintegration, bloating, and the flowing of fat and blood. 31. Having seen this, eliminate this conceit. 32. Thus, the alms round is fulfilled. This is called good reduction. 33. Question: 34. How does one subdue the faculties? 35. Answer: 36. Subduing the faculties means non-harming, guarding, and subduing. 37. Subduing the faculties means being able to restrain the faculties. There are three kinds: 38. non-harming, guarding, and subduing. 39. Question: Paragraphs: $ 0 2 8 15 18 25 33 36 #
Please segment these sentences into coherent paragraphs: 0. The pillar in the hall jumps up, 1. Thirty-three heavens above. 2. The monk said:🔽Take away the Buddha hall, 3. Remove the altar mountain, 4. At the heels, 5. How many are there to the west of the heavens? 6. The master said: 7. Yangqi was asked by you and fell over. 8. The monk said: 9. I thought you had no nostrils. 10. The master said: 11. Thirty years later. 12. You yourself are embarrassed. 13. The master said: 14. The wind does not whistle through the branches. 15. The rain does not break the clods. 16. This is the time for worldly people. 17. How is it the phrase for Chan practitioners to accord with the time and season? 18. He then patted the meditation seat and said: 19. Only when Maitreya is born 20. The master ascended the hall. 21. A monk asked: 22. The tiger talisman and golden seal are personally held by the master. 23. What is the matter of the rise and fall of the country? 24. The master said: 25. The general does not issue orders. 26. The monk said: 27. Sitting in the tent planning the strategy. 28. Who else is there but the master? 29. The master said: 30. The guest from Jinzhou. 31. The monk said: 32. Fortunate to face the assembly of humans and gods. 33. I wish to observe the grand performance. 34. The master said: 35. Yangqi's nose. 36. Is in the hands of the practitioner. 37. The monk said: 38. The life and death of the student. 39. Is in the hands of the master. Paragraphs: $ 0 20 31 #
Please segment these sentences into coherent paragraphs: 0. The oil is the fat of a human being. 1. The first was the rnam. 2. The word brother means the same as the seed of the lotus petals. 3. This is for the purpose of teaching the Middle Way. 4. The word "rochana" is used to refer to the various kinds of food. 5. The Rocha is the one who illuminates. 6. The first part of the text is to be removed and the last part is to be removed. 7. The pig that has been in the water for a long time is called the pig that has been in the water for a long time. 8. The size of the porridge is equal to the size of the porridge of the porridge. 9. The tree is now called the Golden Tree. 10. All of them will be brought together at the same time. 11. The first is the scent of human water. 12. The remainder of the food is called the tooth from the nose. 13. The vajra and amṛta are the bodhicitta. 14. Should I drink from each of these? 15. The same applies to the natural flowers. 16. This is because the blood of the woman is mixed with it. 17. The Tathagata should understand this as well. 18. The mind of this is to clarify the meaning. 19. The next chapter says: Someone who has knowledge should understand this. 20. The explanation of the eleventh chapter is complete. 21. The mandala is the center of the mandala. 22. This was to show the offering of the song of the wheel. 23. Then, etc. 24. The great man is a great being because of his body, which is full of the pleasures of the human body. 25. The word man refers to the person who causes the phenomenon to be filled. 26. The wheel of the mandala is the one that is the support. 27. The pledge of this is to be joyful. 28. This is the pledge of a great being, the glorious Vajrasattva. 29. The meditation of the form of a pea is called enter into absorption. 30. The same applies to the other plants, as to the form of a stone. 31. This is what I have already said. 32. A is the syllable A. 33. The name of the dead one is Black-Corned. 34. The word I is a word that means I because of the nature of love. 35. You are what you are. 36. Seeing is seeing. 37. Fear is the fear of the most terrible. 38. The guru is the supreme. 39. The word to be means to be completely dismissed. Paragraphs: $ 0 3 10 14 19 24 29 33 37 #
Please segment these sentences into coherent paragraphs: 0. The Western barbarians say. 1. Crossing the river, passing through Silla. 2. Using a new sword on a white ground. 3. The master said. 4. Just tell me, is there anyone who understands the words of the three decisions? 5. If there is anyone who understands, 6. Clearly reveal the news. 7. You must know the near and far. 8. Don't just be like this. 9. Record words and phrases. 10. As if it were your whole life. 11. What benefit is there? 12. Don't stand for long. 13. Treasure it well. 14. In the small assembly, he raised the three mysteries and said: 15. Do you understand the time of the three mysteries? 16. You must understand the meaning of the ancients.🔽Then you can clarify your own mind. 17. You will then be able to freely transform. 18. Your enjoyment will be endless. 19. This is called the body of self-enjoyment. 20. The Buddha does not follow the teachings of others. 21. You will then recognize your own livelihood. 22. Therefore Nanshan said: 23. When I was eighteen, 24. I already knew how to make a living. 25. A monk asked: 26. The ancients said eighteen. 27. Above, they understand how to make a living. 28. I don't know what kind of living they can make. 29. The master said: 30. Two water buffaloes. 31. Both horns have no fence. 32. He further said: 33. If you want to understand this, 34. You must attain the meaning of the three mysteries. 35. Enjoyment without obstruction. 36. Your own joy. 37. To express your whole life. 38. A man of great character, do not let yourself be disappointed. Do not understand everything. 39. No benefit or rescue. Paragraphs: $ 0 3 14 22 25 29 33 #
Please segment these sentences into coherent paragraphs: 0. the corpse of Mahesvara. The single tree is the aphalaka tree and so forth. 1. The great forest of the trees of the seven mothers.🔽The empty house is the house of the seven mothers. 2. “Forest” is a great forest. “Temple” is the house of the seven mothers. “Empty” is an empty house. “Temple” is a temple of the gods, and it also includes Maheśvara and so forth. “Many” is a place where many people gather. “ 3. Ruin” is a place where battles are fought. “Forest” is a place where it is difficult to pass through a thicket of trees. “City” is a great city, a place where many people gather. “ 4. Town” is a place where many people gather in one direction. “Village” is a king’s palace. “🔽Group” includes the outskirts and so forth. “ 5. One who has obtained empowerment” is one who has obtained empowerment in the maṇḍala of Vajrabhairava.🔽One who has pleased a qualified guru with the three empowerments, such as the vase empowerment, and so forth, 6. has obtained empowerment by purifying the three taints. 7. The one who is endowed with wisdom and method is a yogin,🔽as it says:🔽The one who is in union with method and wisdom 8. is explained to be a yogin. 9. The word “thus” in the root text is a gerund that indicates that the yogin, 10. who has the above characteristics, should sit in a charnel ground or similar🔽place and visualize the seed syllable in his heart center.🔽The Ornament of Instructions, a commentary on the Shri Vajrabhairava 11. Tantra🔽The light from that seed syllable invites the Bhagavat together with the🔽guru and assembly of deities. 12. After you have made offerings and so forth, you should meditate on the🔽deities from the state of emptiness with the mantra of the four-faced one.🔽Then, visualize the vajra fence and so forth. 13. In the center of the fence, in the middle of the sky, visualize the mandala🔽of the elements. 14. The retinue is Mount Meru and so on. 15. On top of that, the cause of the body and so on completely transform into the qualities of the four corners and so on, together with the eight charnel grounds.🔽In the center of that, imagine the moon on a lotus. 16. In the center of that, imagine a sword arisen from the seed.🔽That also arises from the transformation of the syllable oṃ. 17. The five aspects of red Mañjuśrī are generated, holding a sword and a lotus.🔽In his heart, the five aspects of the five arise from the syllable oṃ.🔽The light of the sharp one summons the jinas and their sons. 18. Since they dissolve into the sharp one, that becomes the syllable oṃ.🔽From that, imagine a black wrathful vajra through the process of emanating and gathering the syllable hūṃ. 19. The light of that summons the sugatas and their sons. 20. Having purified sentient beings, it again enters into the vajra. 21. From that, generate the face of the water buffalo, the characteristic of the fourth eon. 22. In the heart, imagine the gnosis being, the yellow body, one face, and two hands, with hūṃ on a sun. 23. From that light, recite oṃ e hriḥ 24. bha gavan yamāntaka aṭṭahā ya aṭṭahā ya oṃ sa mana ja hūṃ.🔽Having invited with the vajra samājaḥ mudra, the deity 25. resides in front. 26. Having made offerings with water for the feet first, make offerings.🔽Having mixed with the summoning and so forth, then having generated pride as Yamāntaka, the six sense bases of the eyes and so forth 27. are generated as the six, such as Kṣitigarbha, with the first letter of the name. 28. Think of the three syllables in the three places, and then with the light of your seed 29. syllables, invite the buddhas and make offerings. The five ambrosias are poured into the skull cup on your head, 30. and you are empowered. Think that Akṣobhya is in your head. 31. Om sarva tathāgata abhiṣekata svabhāva ādmako’haṃ 32. Then, above the two maṇḍalas, think of five lamps in the lotus from A.🔽 With the three syllables, purify, realize, and inflame.🔽 With the vajra on your tongue, fill the body maṇḍala. 33. Praise the wheel of deities as a reflection. 34. Then, think of the life-force or quintessence on a sun in your heart. 35. Do the approach with the four sessions of meditation. 36. This is taught by the yogi who has perfected the practice.🔽Having taught the approach, 37. the accomplishment of the activities for the benefit of others and oneself is taught by “empowerment” and so forth. 38. The activity that is performed for the sake of empowerment is empowerment. 39. “Summoning” is the summoning of the feet and the summoning of the body.🔽Moreover, it is the summoning to the earth and the sky. Paragraphs: $ 0 5 9 15 19 24 28 33 36 #
Please segment these sentences into coherent paragraphs: 0. The edge of the skin around the base of the fingernails is half the width of a grain of wheat. 1. In summary, the hands are four cubits long. 2. The joints of the bones are not exposed.🔽And they are soft and pliable. 3. When bent and extended, they are leisurely, 4. like an elephant's trunk bending and turning. 5. Between the neck, heart, navel, and nipples, 6. it has a half-twelve finger width. 7. From the tip of the nipple to the armpit, 8. the flat measurement is six fingers. 9. The distance between the two armpits is 10. twenty-five fingers. 11. Surrounding the chest hall. 12. Exactly fifty-six fingers. 13. From the two breasts hanging down. 14. Sixteen fingers to the navel. 15. The navel is round with folds. 16. Deep and wide, all one finger. 17. This is the waist circumference. 18. There are forty-eight fingers from the throat to the heart cavity. 19. From here to the navel. 20. Each interval is one cubit and a half finger. 21. In painting the image, do not add half a finger. 22. The nipple is two feet wide. 23. The height is just right. 24. Its halo is one foot wide. 25. Surrounding it is three fingers. 26. The color is like soy sauce. 27. From here to the two armpits, each is six fingers. 28. The distance between the two armpits. 29. The front chest and back are each twenty-five fingers. 30. The armpits and ribs are eight fingers thick each. 31. The circumference here is sixty-six fingers. 32. The distance between the two breasts is one cubit, with an extra half finger for the fetus. 33. In painting the image, do not add the extra part as before. 34. The following all follow this example. This is the body's front and back. 35. The following all follow this example. The front and back of this place are each 22.5 fingers wide. 36. The two ribs are each a full cubit thick. 37. Together they encircle 69 fingers. 38. Below the nipple tips, at a point two fingers' distance, 39. the front and back of the body are each 20 fingers wide. Paragraphs: $ 0 5 18 25 32 38 #
Please segment these sentences into coherent paragraphs: 0. This emptiness is also like this. 1. As for emptiness without beginning, 2. The arising of dharmas is not of the present, 3. Called emptiness without beginning. 4. The emptiness of dharmas without beginning is called emptiness without beginning. 5. Why is emptiness with beginning not discussed? 6. The treatise itself explains, 7. The great delusion with beginning, 8. Says there is a beginning. 9. The very first body then has no causes and conditions. 10. Therefore, bodhisattvas, 11. first abandon these faults. 12. Contemplate the beginninglessness of dharmas. 13. Contemplate the beginningless time. 14. There is a beginning that has already been abandoned. 15. Therefore, there is no need to speak of the emptiness of beginning. 16. But within the beginningless dharmas that are contemplated, 17. the characteristics are not yet abandoned. 18. Therefore, now the emptiness of beginningless dharmas is proclaimed. 19. As for the emptiness of dispersion, 20. as the treatise explains, 21. dispersion is called separation. 22. It is like the five aggregates coming together to form a person. 23. If the five aggregates are divided, 24. dispersed and broken apart, 25. the person cannot be found. 26. Therefore, it is called emptiness. 27. All are like this. 28. As for the emptiness of nature, 29. as the treatise explains, 30. the nature of all dharmas 31. is empty by itself, therefore it is called the emptiness of nature. 32. It is like how the nature of worldly water is not hot. 33. Although it is temporarily heated by a great heat, when it stops it returns to being cold. 34. All dharmas are necessarily so. 35. Although they appear to exist through the combination of various conditions, 36. If the nature cannot be obtained apart from the various conditions, 37. Therefore, we know. 38. The nature of all dharmas is empty. 39. Question: Paragraphs: $ 0 5 10 19 28 39 #
Please segment these sentences into coherent paragraphs: 0. The three worlds are the three senses, the three mental states, the three mental states, the three mental states, the three mental states, the three mental states, the three mental states, the three mental states, the three mental states, the three m 1. All the clouds of offerings are excellent. 2. The five bodies, the five families, and the five wisdoms. 3. The nature of the goddesses and their children. 4. The maṇḍala of appearances of samsara and nirvāṇa. 5. The mind of enlightenment is the non-manifest variety. 6. If you offer them without exception, 7. The same is accepted by the unimpeded. 8. OM NANA MA 9. Sarva-pa-scha-ra-sa-ya-na-a-amritte-hum-pa. 10. Ombodhicitta mahāsu khaḥūṃ. 11. The mind is definitely one-pointed without signs. 12. The vajra palm is placed in the heart. 13. The hum is the self and the infinite being. 14. Confessing to the protector. 15. From beginningless time until now, 16. They are ruled by nonvirtuous actions. 17. The three doors of the afflictions are born. 18. The ten nonvirtues and the five limitless. 19. They are attached to false views. 20. Those who have strayed from the path of liberation, And those who are afflicted by the afflictions of the near. 21. Knowledge, not abandonment, acceptance, acceptance, acceptance, and acceptance, and confession of what is to be done by others. 22. The path of the protector is the path of the protector. 23. The nature of the unwholesome is sin. 24. They confess their sins, and they do not hide them. 25. Then, in the future, you should take the vow to not do it. 26. The vows are the individual liberations. 27. The root and limbs are broken, and the one who takes refuge is abandoned. 28. The monks of the faith, and so on, and the wrongdoers, and so on. 29. I confess my wrongdoing, and change my discipline. 30. The bodhicitta is not produced. 31. The vows are abandoned, and the transcendent perfections are destroyed. 32. Those who follow the wrong path and those who are gathered from the place of Brahma. 33. The paths, the paths, and the paths are the thirty-seven, and the result is the unmixed. 34. At this time, you have renounced your misdeeds and confessed them. 35. The secret holder of the hūṃ is Vajramaṇḍala. 36. The vajra master was disrespectful. 37. They have abandoned the gods, have taken their brothers, have renounced mantras, have renounced the seals, have proclaimed the killing of the unfit. 38. The twenty-eight assemblies. 39. The limbs are not partially decayed. Paragraphs: $ 0 6 8 11 15 22 26 30 35 #
Please segment these sentences into coherent paragraphs: 0. He added milk, butter, and a drink of nasal medicine. 1. This is the same as the blood. 2. Avoid the needle-like. 3. The heart is heated with hot oil, and the head is heated with hot oil. 4. They are the most important medicines for the nose. 5. Healing the hot disorder with the medicine of the hot disorder. 6. Here, the fast is praised. 7. The gathering of the aggregates is the source of the healing. 8. He poured blood into the nose of the dead animal. 9. This will cause the worm to become victorious. 10. The blood of the goat comes from the body. 11. It will come from the mouth and nose. 12. Then, the nose is cured with a sharp, sharp, and sharp syrup. 13. This is the most important thing. 14. The mixture of the ambrosia and the piluva is added. 15. The feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the feces, the fece 16. The oral medicines should be given separately. 17. The best antidote for the infection of bacteria, bacteria, and parasites, and the best antidote for the infection of fish and poison, and the best antidote for the infection of parasites, are also to be used. 18. The worm drinks blood. 19. Do not use blood. 20. The head is shaken by the wind. 21. Except for the fire of the fire. 22. The head of a person who is nearby is sick. 23. The next life, the next life, is the same as the next. 24. The medicine for the disorder of the lungs. 25. When the fruit is ripe, it is the fruit that is to be nourished. 26. The fruit is a little bit of a grain. 27. The same applies to the ripened and the unripened. 28. The worm that is the cause of death is the worm that is the cause of death. 29. The water of the mother is the water of the mother. 30. The essence of the chariot is to give up the chariot. 31. He answered the question with a great deal of eloquence. 32. The leaves of the lotus are the same as the leaves of the lotus. 33. The one with the mudrā is the one with the mudrā. 34. The urine is only attached to the old part. 35. The house of the gods is the house of the gods. 36. He had a horse in his hand and a lotus flour. 37. If you turn on the light, it is either a flash or a flash. 38. It removes the hot disorders of the water. 39. Malasha and Kitraca. Paragraphs: $ 0 8 16 24 31 #
Please segment these sentences into coherent paragraphs: 0. Why is it that they are simultaneous? 1. The Sūtra says: One exists and another does not. 2. Therefore, your teaching is not in accord with the scriptures. 3. They believe that there is no such thing as an intrinsic nature of all concepts. 4. It is a lie for the world. 5. The nature of the others power is produced by causes and conditions. 6. It is not created by a wrong mind, so one should believe in existence. 7. The master Bhavaviveka maintains that the empowerment of others does not exist. 8. The source is from the sūtras. 9. There is nothing that can be produced in a fraction of the time. 10. There is no thing that can be eliminated. 11. When you examine things with a pure view, 12. It is neither existent nor nonexistent. 13. I will not be able to do this. 14. This explanation of the master Dharmaputra does not prove that the nature of the others power does not exist. 15. Why? 16. The meaning of this passage is that the specific characteristics of the nature of the analysis are explained, and those to be explained explain the worlds through the pure view of the absence of analysis, the absence of arising and cessation, and the 17. It is not seen that things exist or do not exist because they arise from causes and conditions. 18. Therefore, it is established that this is without the intrinsic nature of the power of others. 19. No, said the king. 20. The master said, If you say something, it is a word. 21. If the nature of the other is existent, 22. Why is there not a single thing in the sūtra that is not empty? 23. Furthermore, the Sutra says that things such as form do not exist inherently, and that there is no arising of any nature of any phenomenon. 24. It is because the term existent and unprecedented cannot be apprehended. 25. The master Dharmaputra also has this point in mind. 26. What is the nature of this? 27. The following is the explanation. 28. These sūtras destroy the very nature of the investigation. 29. This is not to say that everything is nonexistent. 30. How do we know that such a thing exists? 31. This is because it is clearly stated in other sūtras. 32. The following is the explanation. 33. The Blessed One said, I am the one who has the power to do this. 34. I think of the similarity. 35. All phenomena are without intrinsic existence. 36. If someone is attached to the sound, 37. The nature of the afflictions and the purities is nonexistent. 38. To mistake emptiness is called a wrong view. 39. The term similarity refers to the nature of the worlds conceptual expressions and the nature of the analogies that are to be expressed. Paragraphs: $ 0 3 7 11 14 19 26 31 35 #
Please segment these sentences into coherent paragraphs: 0. The demonstration of the ultimate sense of the consciousness of the fine-material sphere.🔽Now, as to the words “With the profitable consciousness of the base consisting of boundless space” and so on, he said this in order to point out the immaterial- 1. it is evident as though it were very bright by means of the light of the moon, the sun, the stars, torches, lamps, dawn, and lightning.🔽It is “boundless” because it is not bounded by anything, and it is “space” because it is the absence of anything m 2. it is evident as though it were very bright by means of the light of the moon, the sun, the stars, torches, lamps, dawn, and lightning. It is “boundless” because it is not bounded by anything, and it is “space” because it is the absence of anything m 3. it is evident as though it were very bright by means of the light of the moon, the sun, the stars, torches, lamps, dawn, and lightning. It is “boundless” because it is not bounded by anything, and it is “space” because it is the absence of anything m 4. it is evident as though it were very bright by means of the light of the moon, the sun, the stars, torches, lamps, dawn, and lightning. It is “bound 5. It is the infinite space element that is intended. For that is as if unified with the infinite space element. And the meditator is pervaded by the infinite element. 6. That is why it is called “infinite space.” And it is called “infinite” because its arising or origin is not discerned or because its extent is not discerned. 7. This is the base consisting of infinite space. It is called the base consisting of infinite space because it is the base of the consciousness and consciousness-concomitants associated with the attainment of jhāna that has reached that base and is occ 8. Just as the object of the divine eye is called the “base consisting of the fine-materiality of the devas” , so too this should be understood as the base consisting of infinite space.🔽The “base consisting of infinite space” is the “base consisting of 9. For this is said in the Vibhaṅga: “The base consisting of infinite space is the space element, and it is also the consciousness that has that as its object and is associated with it” . 10. “Skillful consciousness occurring in the base of infinite space” is the skillful consciousness of the base of infinite space. “Base of infinite consciousness”: 11. Herein, “consciousness” is the consciousness of the base of infinite space. But that, although limited as to arising, etc., 12. is called “infinite” because it occurs in the space conceived as infinite. Or the word “end” is a collective term for arising, etc., 13. and it is called “infinite” because it occurs in the development of its object without stopping in any one of its own arisings, etc.,🔽like a bird flying through the sky. Or it is called “infinite” because it occurs in the space conceived as infinite 14. is called “the base of infinite consciousness” in the method of derivation by means of a base. “Base of infinite consciousness” is said 15. “Profitable consciousness occurring in the mind-element and the mind-consciousness element” is the analysis. 16. “The base consisting of boundless consciousness” is the attainment of the base consisting of boundless consciousness, and the states associated therewith, and the states associated with the consciousness that has arisen there, and the material states 17. But in the Vibhāvinī and the Mahāṭīkā it is said:🔽“The second is to be discerned by consciousness, to be reached by consciousness, thus it is the base consisting of boundless consciousness.” 18. This is not in accordance with the text. 19. “Infinite consciousness”: he gives attention to that same consciousness as “infinite” by delimiting it as “infinite” with knowledge.🔽Hence it is said, “It is said to be infinite consciousness because he gives attention to it as ‘infinite’” . And by t 20. “The base consisting of nothingness”: here, anything is nothingness , 21. which is a name for what is trifling. There is no nothingness, no trifling, not even as much as the minutest particle, 22. What remains of it is the first immaterial-sphere consciousness. It is “nothing” . The state of nothing is “the base of nothingness.”🔽It is the absence of the first immaterial-sphere consciousness. For that is given the name “nothing” because of the 23. The base of the neither-perception-nor-non-perception … is the profitable consciousness that occurs in the neither-perception-nor-non-perception attainment.🔽Herein, perception is gross in the sense of being gross as an object of consciousness.🔽Becaus 24. It is “neither perception nor non-perception” because of the absence of gross perception and the presence of subtle perception. 25. The “base” is the mere group of consciousness and its concomitants, which is so called because it is the foundation for the distinction of the kinds of pleasure.🔽Or alternatively, it is “neither perception” because of the absence of gross perception, 26. and it is “not non-perception” because of the presence of the remaining subtle perception. 27. and it is not perception, thus it is neither-perception-nor-non-perception. That base is the same as the sphere of neither-perception-nor-non-perception. 28. The compound is a copulative one. And here, since it is by abandoning the gross states of the hindrances, etc., beginning with applied thought, 29. and by bringing the remaining states to a subtle stage by means of the power of development that they eventually reach 30. this attainment, which is the acme of subtlety among mundane states, 31. therefore here the consciousness is not consciousness, but is non-consciousness, non-cognizance. The contact is not contact, but is non-contact, non-impingement. 32. And so too with feeling, and so on. So the mention of perception should be regarded as a mere heading for the teaching. 33. In the case of the resultants, the base consisting of boundless consciousness: here the consciousness is the first fine-material profitable consciousness itself.🔽And that should be regarded as occurring in the next existence following the past existe 34. But in the case of the functional consciousnesses, the consciousness is 35. The first immaterial-sphere consciousness should be understood as twofold, namely, profitable and functional. 36. The absence of any possession is the absence of that twofold consciousness. 37. In the verse of inclusion: “With the classification of object” means with the classification of the four objects to be contacted, namely, the sign of the kasiṇa, the sign of the limiting-sphere, space, and consciousness. 38. For there are two kinds of four objects here: the four objects to be transcended, and the four objects to be contacted. Herein, the sign of the kasiṇa is the object to be transcended in the first immaterial-sphere jhāna. 39. The space obtained by removing the kasiṇa is the object to be contacted.🔽In the second immaterial-sphere jhāna the space that was the object in the first is the object to be transcended. The first immaterial-sphere consciousness🔽is the object to be c Paragraphs: $ 0 5 10 15 20 23 28 33 38 #
Please segment these sentences into coherent paragraphs: 0. It refers to those who are confused about cultivating the ten wholesome [deeds]. 1. They falsely seek happiness. 2. They are not free from the realm of greed. 3. They are reborn in the heavenly destinies. 4. They are confused about upholding the five precepts. 5. They falsely give rise to love and hatred. 6. They are not free from the realm of anger. 7. They are reborn in the human destinies. 8. They are confused about grasping at conditioned [phenomena]. 9. They believe in evil and seek blessings. 10. They are not free from the realm of delusion. 11. They are reborn in the asura destinies. 12. These three types 13. are called the three light destinies. 14. What are the three heavy destinies? 15. It refers to those who indulge in the three poisons 16. and only create evil karma. 17. They fall into the three heavy destinies. 18. If the karma of greed is heavy, 19. they fall into the hungry ghost destinies. 20. If the karma of anger is heavy, 21. they fall into the hell destinies. 22. If the karma of delusion is heavy, 23. they fall into the animal destinies. 24. These three heavy [destinies], 25. together with the previous three light [destinies], 26. constitute the six destinies. 27. Therefore, know that all suffering and karma arise from one's own mind. 28. If one is only able to control the mind 29. and avoid all evil and wrong [paths], 30. The suffering of the six realms of existence in the three realms. 31. Will naturally be eliminated. 32. One will then attain liberation. 33. Question: 34. As the Buddha said, 35. I, for three incalculably long eons, 36. Suffered immeasurable hardships, 37. Only then did I attain Buddhahood. 38. How is it that you now say that by merely contemplating the mind and subduing the three poisons, one is called liberated? 39. Answer: Paragraphs: $ 0 12 15 24 27 33 39 #
Please segment these sentences into coherent paragraphs: 0. But when seeking the profound principle, 1. I do not take worldly matters as pure. 2. Purity means being free from defilements. 3. This is because the karmic deeds are different, 4. And the retribution received is not mixed. 5. Therefore, people of stone and sand, 6. Cannot tread on the land of seven treasures together with the gods. 7. Now I suspect that the karmic deeds of animals are different from those of humans, 8. Yet they tread on the same land of stone and sand. 9. Does this contradict the established principle? 10. Answer: 11. The reason why animals can tread on the same stones and sand as humans is 12. because even a slight bit of good can be shared with humans. 13. Together they avoid the pain of being burned and boiled. 14. Because the good is slight, 15. it is not as painful as being human. 16. However, the cauldrons and boiling water, and the stones and sand, 17. are good. 18. Although the heaviness and lightness differ, 19. the actual events are close to each other. 20. Therefore, they still tread on the same stones and sand as humans. 21. The good is superior and the deeds are refined, 22. and the realm is cut off, 23. so the people of stones and sand 24. cut off the steps to the land of the seven treasures. 25. Question: 26. Purity and impurity seem to have no fixed substance. 27. Like when Śāriputra's father, 28. touched the tiles and they turned into gold, 29. and hungry ghosts see water as fire. 30. How can the realms of purity and impurity be cut off? 31. Answer: 32. The Dharma of causes and conditions, 33. truly has this principle. 34. But the sūtra says: 35. Like Śāriputra's father, 36. this must be an indication. 37. It is to clarify that dharmas have no fixed characteristics in order to dispel the deep attachments of sentient beings. 38. Because hungry ghosts are deluded, 39. they see water as fire. Paragraphs: $ 0 10 25 31 #
Please segment these sentences into coherent paragraphs: 0. Those who cannot understand the perfection of wisdom are all transformed and enlightened, causing them to enter great wisdom. 1. What is meant by the Dharma eye? 2. Those who are narrow-minded and unable to be magnanimous, all open and transform them, understanding that the Dharma body is one, without past, present, or future, equal in the three times. 3. What is meant by the Buddha eye? 4. Those who are confused and do not recognize the true, covered by the five hindrances and five afflictions, as if asleep. 5. Demonstrating the practice of the four equalities and four kinds of kindness, giving, upholding precepts, patience, diligence, concentration, wisdom, skillful means, transforming according to the time, advancing and retreating as appropriate without 6. Universal Wisdom further asked: 7. What is meant by this sutra being called the 'Chapter on Transcending the World'? 8. The Buddha said: 9. All sentient beings are confined in the world. 10. What is meant by being confined? 11. Covered by the five aggregates and six sense faculties, entangled in birth and death, unable to extricate themselves. 12. Using the wisdom of skillful means to the utmost, they eliminate the five aggregates, discard the six deteriorations, do not reckon an 'I', do not dwell in birth and death, and do not abide in nirvana. 13. It is like the sun and moon shining day and night. 14. Skillful wisdom is like this, suddenly leaving no trace; 15. Virtue is like empty space, without any analogy. 16. Therefore, it is called the 'Chapter on Transcending the World'. 17. When the Buddha spoke like this, Universal Wisdom Bodhisattva, Universal Excellence Bodhisattva, and all those who had come to the assembly - devas, dragons, spirits, and asuras - upon hearing what the Buddha said, they all rejoiced and bowed to the 18. Chapter on Transcending the World Sutra, Scroll 6 Paragraphs: $ 0 6 8 13 17 18 #
Please segment these sentences into coherent paragraphs: 0. Is completely destroyed. 1. The great treasure of generosity is opened. 2. And I, too, by the power of this essence,🔽Assist in this very activity. 3. Oṃ padmadhara dhaka he phāt. 4. Having offered this essence, 5. In the presence of the Sage, 6. With a joyful manner, 7. He sat with his knees drawn up to his chest and his palms joined. 8. In the supreme western buddha field, 9. At the end of seven incalculable [eons],🔽In the buddha field of Padmagarbha, 10. The Buddha Padmagarbha resides. 11. In his presence, the chief bodhisattva 12. Is the compassionate Avalokiteśvara,🔽The chief of the Padma family, 13. Resembling a mountain of red dye. 14. Together with ten million bodhisattvas, 15. He travels through the sky. 16. And came to this realm like a flash of lightning. 17. To the Blessed Protector, the Sage, 18. They paid homage and circumambulated many times.🔽They scattered many large lotuses 19. With a thousand petals and the color of coral.🔽“Welcome, Sugata, perfect Buddha!🔽With your wondrous light rays 20. And verses of great wonder, 21. You have caused the realms to quake. 22. You have dried up the swamp of beings’ desire, 23. And brought down a rain of the incense of discipline.🔽By the power of that essence, 24. I too will assist in this activity.” 25. Oṃ padma nirtīśvara hṛiḥ hūṃ phaṭ 26. Having offered this essence, 27. In the presence of the Sage, 28. With a joyful demeanor, 29. He sat down on his heels with palms joined. 30. In the supreme buddha field in the north, 31. At the end of seven incalculable aeons, 32. In the buddha field of Vajra Array, 33. The Buddha Vajra Unimpeded resides. 34. In his presence, the foremost bodhisattva, 35. The protector Avalokiteshvara, 36. With great compassion, unwearied, 37. Like a mountain of emerald jewels,🔽Together with a retinue of ten million bodhisattvas, 38. Travels through space, 39. Arriving in this realm like a flash of lightning. Paragraphs: $ 1 4 8 17 26 30 #
Please segment these sentences into coherent paragraphs: 0. One who well knows the stream-enterer is a person; 1. The stream-enterer's path is the path of seeing the truths; 2. The fruit of stream-entry is the sixteenth thought, the dharmas of thought and thought-concomitants, and the various dharmas such as the undefiled precepts, and so forth. 3. Up to the Buddha, it is also like this. 4. One who well knows the faculties is one who well distinguishes the twenty-two faculties. 5. Some say: 6. Observing the faculties of sentient beings who can be liberated, those with sharp faculties can be liberated, those with dull faculties are not yet able to be liberated. 7. Moreover, the bodhisattva also knows for himself whether his wholesome roots are complete or not; 8. It is like a fledgling knowing for itself when its feathers are complete, and then it can fly. 9. Wisdom refers to the general characteristics of all wisdom. 10. Swift wisdom is quickly knowing all dharmas. 11. Some people are swift but their wisdom is not strong, like a horse that is swift but weak; 12. Some people have strong intellectual power but are not sharp, like a blunt axe that, although powerful, cannot cut through things. 13. Emergent wisdom means being able to extricate oneself from various difficulties and also being able to extricate oneself from afflictions, leaving the three realms and entering nirvana. 14. Penetrating wisdom means thoroughly understanding and penetrating, from the Buddha's teachings up to the exhaustion of defilements and the attainment of nirvana, destroying all phenomena and reaching the nature of dharmas. 15. Extensive wisdom means knowing all the various scriptures, treatises, and discussions in both worldly and Buddhist contexts, whether they exist or not. 16. Profound wisdom means contemplating all phenomena as immeasurable, signless, and inconceivable. 17. The profound wisdom of the world means being able to know events from the distant past, the decline within prosperity and the prosperity within decline. 18. Great wisdom means comprehensively possessing the above wisdoms and is called great. 19. Moreover, among all sentient beings, the Buddha is great; among all dharmas, prajñā is great; 20. Knowing the Buddha and believing in the Dharma, being in harmony with the great Dharma, is called great. 21. Unequalled wisdom means not being attached to prajñā within prajñā. Being able to penetrate like this, there is no other dharma that can be compared. 22. Furthermore, as the bodhisattva gradually practices the path and reaches the inconceivable nature, there is no one who is equal to him, so it is called unequalled. 23. Precious wisdom is like a wish-fulfilling jewel, which itself has no fixed color but changes according to the object in front of it. 24. Prajñā is also like this, itself having no fixed characteristics but following the practices of all dharmas. 25. Moreover, it is like a wish-fulfilling jewel, where all wishes are fulfilled. 26. Prajñā is also like this. If a practitioner is able to attain the Buddha's wishes, what need is there to mention others? 27. The past has already ceased and the future has not yet arisen. It cannot be said to exist or not to exist. Being able to practice the true nature within this is called knowing well. 28. The present dharma is momentary arising and ceasing, so it cannot be known, yet one is able to penetrate it. This is called well knowing the present world. 29. Skillful means is called wanting to accomplish that matter, being able to fully possess the causes and conditions, and attain the proper amount, not causing any loss within it. 30. For example, although bodhisattvas practice emptiness, they do not realize the ultimate truth; 31. although they practice merit, they are also not attached to it. 32. As for waiting for sentient beings, it is like a caravan leader who, although riding a swift horse, is able to quickly reach their destination, yet waits for the group of people; 33. the bodhisattva is also like this, riding the swift horse of wisdom, although able to quickly enter nirvana, they do not enter it because they wait for sentient beings. 34. They well know the various good and evil minds of sentient beings. 35. Deep mind means that although their present [mind] is evil, their basis is good; 36. it is like parents beating their child, outwardly evil but inwardly good; 37. it is like the Buddha saving Aṅgulimāla, knowing that although his shallow mind is evil, his deep mind is truly good. 38. Bodhisattvas observe that sentient beings' five good roots such as faith come from the profound mind, and at that time they can be saved. 39. Meaning has two aspects, which are also dharmas and names. Paragraphs: $ 0 4 9 13 19 27 30 34 39 #
Please segment these sentences into coherent paragraphs: 0. Yán yún is pronounced as yán yǎn. The Máo commentary on the Shījīng says yán means dark clouds. Shūwén says it describes the appearance of clouds and rain. It takes 水 as its semantic component and 弇 as its phonetic component. Guǎngyǎ writes it as 󱜋. 1. Gǎo běn is pronounced as gāo lǎo. The Shǐjì says gǎo is the grass for writing. Shūwén takes 草 as its semantic component and writes it as 藁, which has the same meaning. 2. Guǎn xǐ is pronounced as guān wǎn. Gùyěwáng says all washing of objects is called guǎn. Shūwén says guǎn means washing the hands. It takes 臼 as its semantic component and 木臨 as its phonetic component. 3. Sēng Fǎng is pronounced as fāng wǎn. It is the name of a monk. 4. Xiū guó is pronounced as xiū yóu. It is the name of a country in the Western Regions. 5. 廛 (chán): The upper character is pronounced as chè lián. Guō's annotation to the Rites of Zhou states that chán refers to the dwellings within cities and towns. Shuōwén states it consists of the radical 广 (meaning earth) and the character 里 (meaning 6. 鎔冶 (yōng yě): The upper character is pronounced as yōng. The Book of Han states that when gold is in a melting pot, it is cast. Yīnyì states that yě refers to melting coins and molds. The lower character is pronounced as yě. Kǎogōng Jì states that Kǎ 7. 󱫕水 (yán): The Shēnglèi says 󱫕 means not high. Shuōwén says it takes 曰 as its semantic component and 悁 as its phonetic component. 8. 玼瑣 (xiǎn suǒ): The Máo Shī Zhuàn says 玼 means fresh and bright. Shuōwén says it means new color and fresh. It takes 王 as its semantic component and 此 as its phonetic component. The Máo Shī Zhuàn says 瑣 means small. Guăngyǎ says 𤨏 means connected. Shu 9. 忍凚 (yì suān): Zì Tǒng and Xiǎo Shēng both say 凚 means cold. Shuōwén says 凚 means shivering from the cold. It takes 冰 as its semantic component and 禁 as its phonetic component. 冰 is pronounced bǐng qǐng făn. The record writes it as 噤, which is incorre 10. 如噎 (rú yī): Yī means qi and breath. Fāngyán says 噎 means qi and breath. Shuōwén says it means food stuck in the throat. It also says it means food blockage. It takes 口 as its semantic component and 壹 as its phonetic component. 11. 黃法󱮣 (huáng fă jù): Jù is a person's name. 12. 揵搥 (jiān chuí): Jiān is pronounced as gān. Chuí is pronounced as tuì zhuī. According to the text, the gāndī is a wooden instrument used to alert the assembly, placed in the dining hall. 13. 痆斯 (niǎn sī): Niǎn is pronounced as niǎn. It is a name of a country in the west. 14. Zhi Xuan, with xuan pronounced as xuan, is a monk's name. 15. Yan Zong, with zong pronounced as zun, is a monk's name. 16. Diao Jun is pronounced as jun. The Mao Commentary on the Book of Songs says jun means troubled. Wang Yi's annotation to the Chuci says jun means urgent. The Shuowen says it means pressing and is composed of 穴 (cave) and 君 (ruler) as phonetic. 17. Gui Qi is pronounced as hui and qi. The Mao Commentary on the Book of Songs says gui is the second-best stone after jade. Du Yu's annotation to the Zuozhuan says gui means pearl. The Pici says gui means precious and unusual. The Shuowen says it means 18. Seng Kun is pronounced as kun. Kun is a monk's name. 19. Ji Mi is pronounced as ji and mi. Ji Mi refers to the bridle and reins used to control a horse. 20. Ouminfu is pronounced as qiuhou fan. Guo Pu's annotation to Erya says Dongou is in the sea. His annotation to the Classic of Mountains and Seas says Minyue is Xikou, now Jian'an. Shuowen says Ouminfu is southeast of Yue. It takes wa as its semantic c 21. Kenna is pronounced as jian yan fan and niang jia fan. It is a Sanskrit term for a city in the Western Regions. The explanation is already given above. 22. Chizhu is pronounced as chi and zhu yu fan. Han Shi says chi zhu is to step back and forth. Guangya says it means to hesitate and waver. Zhi is pronounced as zhi. Zhu is pronounced as chu zhu lu fan. 23. Xuangzang is pronounced as xuang zang lang fan. Er Ya says zang is to be large. Guo Pu says it means big. Shuowen takes da as its semantic component and zhuang as its phonetic component. 24. Xuanyi is pronounced as xu and yi ji fan. It is the name of a monk. 25. Ji shen is pronounced as jing xi fan. Shengli says ji is like gong. Kaosheng says it means the effect of gong. Gujin zizhi takes li as its semantic component and ze as its phonetic component. 26. Zhi is pronounced as zheng ze and is the name of a monk. The character is written as 𮥜 with the radical 阜 in the Shuowen, which is a colloquial character. Wang Bi's commentary on the Book of Changes says zhi means profound.🔽Zhuo liu is pronounced as 27. Zhuǎo zhěn is pronounced as zhuǎo lì and zhěn rěn. Xu Shūchóng says zhěn means heavy. Zhèng Xuán's commentary on the Kǎogōng Jì says zhěn refers to the horizontal bar behind a carriage. The Tàixuān Jīng says zhěn means to turn the path. Sòng Zhōng sa 28. Tao is pronounced as tao lao fan. Du Yu's annotation to Zuo's Commentary on the Spring and Autumn Annals says tao means to hide. Guangya says it means to be broad. Shuowen says it means a sword sheath. It takes leather as its semantic component and t 29. Zhi gui is pronounced as zhi shen fan. Kong Yingda's annotation to the Book of Documents says zhi means to guide. Jia's annotation to Guoyu says zhi means to teach. Du Yu's annotation to Zuo's Commentary on the Spring and Autumn Annals says it means 30. Chun chun is pronounced as chun yin fan. The Great Commentary to the Book of Documents says chun means to come out. Guo's annotation to Erya says chun refers to the appearance of movement. Shuowen says it means insects moving. It takes kun as its sem 31. Qi is pronounced as qiao in the Shuowen, and is the same as xiao. Kong Yingda's annotation to the Shangshu says qi is like rang. The Cangjie Chapter says it means to scold. The Shuowen defines it as from 言, with 肖 as the phonetic component. Ji is pro 32. Xun is pronounced as xun. It refers to fragrant grass. You is pronounced as zhou. It refers to stinky grass. The explanation has been given above. 33. Gao is pronounced as lao. Gu Yewang says gao means grass. The Shuowen defines it as from 禾, with 高 as the phonetic component. Jie is pronounced as xie. The Shangshu says gao jie refers to the residences of the Man and Yi people. The Shuowen defines j 34. For to grasp (in the first line), the upper character 扼 is pronounced as ying-ge (with the rhyme è). The Guangya says it means to hold. Zheng Xuan's annotation to the Yi Fu Chuan says filling the hands is called 㧖. The Shuowen says 㧖 is still to gras 35. For ancestors (in the third line), the lower character 禰 is pronounced as ni-li. Zheng Xuan's annotation to the Zhouli says 禰 is the temple of one's father. The Gujin Zizhi Tushu says it takes 示 as its semantic component and 爾 as its phonetic compone 36. For zhigu (handcuffs), the upper character is pronounced zhen and the lower character is pronounced gong wu. Zheng Xuan's annotation to the Zhouli says that what is on the hands is called zhi and what is on the feet is called gu. They are tools used 37. For tiao xi (to tease and play), the upper character is pronounced tiao and means to mock. It is also defined as deceiving. The Shuowen defines it as coming from the yan (speech) radical with the zhou phonetic. The text in the record has it written f 38. Jie chan: Jie is pronounced as jie. Chan is pronounced as cha jiang fan. Kaosheng says: Chan means to confess one's faults in front of the Buddha. The secular version writes it as jian, but the record text writes it as ji, which is incorrect. 39. Śrāvastī, a Sanskrit word. 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Please segment these sentences into coherent paragraphs: 0. As he was playing, enjoying himself, 1. and coupling with her, the queen became pregnant. 2. After eight or nine months, 3. a child was born who was well proportioned, pleasing to the eye, and beautiful, with golden skin, 4. a head like a parasol, 5. long arms,🔽a broad brow, and eyebrows that met. 6. His nose was prominent, 7. and he was endowed with all the major and minor limbs. 8. When he was born, many thousands of virtuous things occurred. 9. When the elaborate feast for the birth was held, 10. they asked, “What name should we give this child?” 11. The ministers said,🔽“Your Majesty, when he was born, many thousands of virtuous things occurred. Therefore, let us name this child Kṛtajña.” 12. So they named the child Kṛtajña. 13. The child Kṛtajña was entrusted to eight nurses—two nurses to hold him on their laps, two wet nurses, two nurses to bathe him, and two playmates. 14. The eight nurses nurtured him with milk, yogurt, butter, ghee, and milk solids, and with other primary necessities, and he quickly grew like a lotus in a lake. 15. The king, together with the queen, played with him, 16. had fun with him,🔽and enjoyed himself with him. 17. As he played with him, had fun with him, and enjoyed himself with him, 18. the queen became pregnant. 19. After eight or nine months, she gave birth to a boy. 20. When he was born, many thousands of misfortunes occurred, so he was named Pāpā (Misfortune). 21. He was raised and grew up. 22. The young man Kalyāṇakārī was loving, compassionate, kind to all beings, and eager to give. 23. He was happy to give to ascetics, brahmins, the hungry, the destitute, and beggars. 24. His father said to him, 25. “Son, don’t always give things away. 26. If you give things away like this, where will we get so much wealth? 27. This is the nature of things: many people like and are fond of a donor or a benefactor. 28. When the king of another country heard of his great qualities, he gave him his daughter. 29. The king welcomed her with great pomp and circumstance, but Śubhārtha said, 30. “I do not need a wife until I have acquired wealth. 31. Father, please allow me to go to sea.” 32. His father said, 33. “Do as you wish.” 34. He took his goods and set out for the great ocean. 35. His brother Pāpārtha thought, 36. “He is loved and liked by many people. 37. If he returns safely from the great ocean, 38. In particular, he will be loved and liked by many people. 39. Therefore, there is a possibility that while our father is alive, he will be made to rule the kingdom. Paragraphs: $ 0 9 13 15 20 22 24 28 35 #
Please segment these sentences into coherent paragraphs: 0. “What do you think, householder? 1. They’ve cut off craving, untied the fetters, and by rightly breaking through conceit, they’ve made an end of suffering.🔽They’ve cut off ill will … 2. They’ve cut off delusion … 3. Are they well-gone in the world or not? 4. What do you think about this?”🔽“Sir, they’ve cut off craving, untied the fetters, and by rightly breaking through conceit, they’ve made an end of suffering. 5. They’ve cut off ill will … They’ve cut off delusion … 6. They’re well-gone in the world. 7. That’s what I think about this.” 8. “So, householder, you’ve answered this question 9. ‘Those who teach the Dhamma for the purpose of abandoning sensual desire, ill will, and confusion, their Dhamma is well proclaimed.’ 10. You have also said: 11. ‘Those who are practicing for the purpose of abandoning sensual desire, ill will, and confusion, they are the ones who practice well in the world.’ 12. You have also said: 13. ‘Those in whom sensual desire is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising, 14. those in whom ill will … and confusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising, 15. they are the well-gone in the world.’“ 16. “It’s astounding and amazing, Sir,🔽that you don’t praise your own teaching or disparage the teachings of others. 17. You teach the Dhamma just as it is, and you don’t misrepresent your own view. 18. You teach the Dhamma for the purpose of abandoning passion, for the purpose of abandoning aversion, for the purpose of abandoning delusion. 19. Your Dhamma, venerable Ānanda, is well-expounded. 20. You are practicing for the purpose of abandoning passion, for the purpose of abandoning aversion, for the purpose of abandoning delusion. 21. You are practicing well in the world.🔽Your passion has been abandoned, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising. 22. Your aversion has been abandoned … Your delusion has been abandoned, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising. 23. You are well-practiced in the world. 24. Excellent, venerable sir! Excellent, venerable sir!🔽Just as, venerable sir, one might set upright what has been overturned,🔽or open up what has been closed, 25. or show a path to one who is lost,🔽or bring a lamp into the darkness so that one with eyes might see what is there, 26. or to show a person who has gone astray the road to the destination, or to hold up an oil lamp in the darkness so that those with eyes can see forms. 27. In the same way, Venerable Ānanda has illuminated the Teaching in many ways. 28. Venerable Ānanda, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. 29. Please accept me as a lay follower who has gone for refuge for life.”🔽The second section on Ānanda is finished. 30. The Collection of Middle-Length Sayings . 31. The Chapter on Ānanda 32. With Mahānāma the Sakyan 33. This is what I heard:🔽At one time the Buddha was staying in the Sakyan country, at Kapilavatthu in the Banyan Tree Monastery. 34. At that time the Buddha had recently recovered from an illness.🔽Then Mahānāma the Sakyan went to the Buddha, bowed, sat down, 35. and said to him: 36. “For a long time, Sir, I’ve understood the Teaching like this: 37. ‘Knowledge is for one who’s concentrated, not for one who’s not.’ 38. But is concentration prior and knowledge subsequent, 39. or is knowledge prior and concentration subsequent?” Paragraphs: $ 0 4 8 16 24 28 33 #
Please segment these sentences into coherent paragraphs: 0. Therefore, this ignorance is the tendency of samsara. 1. The characteristics of samsara are the three elements, and the three elements are the three realms. 2. It is just consciousness, and in this way, ignorance is just consciousness and consciousness is just its nature. 3. Since it is the nature of that, there is no lack of ignorance, and consciousness is simply ignorance. 4. If the third realm is not just consciousness, then the vow is broken and the third realm is not established. 5. Now, the fault of the statement that things are instantaneously destroyed and produced does not mean that things are instantaneously destroyed and produced, and that they do not exist simultaneously. 6. If it is destroyed and reborn, it will be like the ashes of a donkey. 7. Therefore, it is necessary to understand that the existence of things that are produced and the destruction of things that are produced and the destruction of things that are produced are not the same, because they are different in characteristics. 8. As long as they are here, they do not arise or disintegrate. 9. When it is destroyed, it does not arise or endure. 10. When it is produced, it does not endure and does not disintegrate. 11. The term time means moment. 12. If it is simultaneous, then what is the difference between birth, aging, and bondage? What is the difference between the arising and the destruction of phenomena in a single instant? 13. Is the former phenomenon produced from the cessation of the former phenomenon or from the non-ceasing phenomenon? 14. If it arises from the phenomena that cease, then another lamp arises from the lamp that ceases. 15. If it is born from something that does not cease, then it is like a lamp that never ceases to shine from a lamp. 16. Since karma arises from birth, it is like a lamps lamp. 17. Therefore, it is impossible to say that there is a future arising from the previous consciousness that has not ceased, and it is also from the cessation. 18. They are not the same thing, because they are not mutually exclusive. 19. Therefore, the Madhyamikas say: 20. The ultimate is the consciousness. 21. This is not what the wise want. 22. The nature of the one and many is like the lotus in the sky. 23. It is not a question of whether or not it exists. 24. It is not the same as the two. 25. The four extremes are liberated. 26. The Madhyamikas call this knowledge. 27. Those who are distracted will not be distracted. 28. What is it? 29. The Buddha taught that compassion is the nondual emptiness, and that compassion is the non-apprehension, the non-conceptual, and the supreme emptiness of all aspects. 30. The three are included. 31. This is the definitive conclusion of the Buddhas teaching. 32. Now, it is said that the former actions are enjoyable, and the present actions are negated. 33. The words man and so on mean that the actions that have been done in the past by those who have desired to be human and who have been produced in this life are produced in another life. 34. If this were so, then the karma would not be destroyed, and humans would enjoy the effects of actions of other lives. 35. Therefore, Ropa, it is said that there is no arising from samsara, and there is no entering liberation, by means of the innumerable possibilities. 36. The tiger will certainly want these. 37. The word the lowest of the lowest is used to refer to the desire of the non-Buddhist and the Sage to see the immortality of the High Ones or to the hell beings who are certain that their bodies are happy or unhappy. 38. Therefore, it is said that they are inferior to others. 39. Now, it is said that the desire for a beautiful being is the same as the desire for a beautiful being. Paragraphs: $ 0 5 11 18 29 32 37 #
Please segment these sentences into coherent paragraphs: 0. Then, again, one should visualize that she, who is threatening from one's left nostril, with a form that is peaceful and gentle, fills the one to be subdued, and he will be restored to health. 1. This is the commentary to the twelfth chapter on the procedure of the wrathful rite. 2. Whatever sense faculty is the path, 3. one should make it into that nature. 4. By the yoga of supreme equipoise, 5. everything will become the nature of the Buddha. 6. Here, the repetition of whatever indicates that the entire world-realm is explained. 7. “The path of the senses” means the wisdom of direct perception and inference. 8. “Whatever is realized, that is its nature” means that is its essence. 9. This is like this. 10. The nature or essence 11. of all things is the supreme state of evenness. 12. This is the union of method and wisdom. 13. Everything becomes the nature of the Buddha. 14. This means that everything should be seen as the essence of the Buddha.🔽“O sons of the Victorious Ones, these three realms are only mind.” 15. This is because the variety is only mind. 16. This teaches the following. 17. There are two kinds of lords of yoga. 18. non-duality by intuition, and non-duality by food. 19. There, non-duality by intuition and non-duality by food are experienced as the suffering of the hells, such as the hell of wailing, etc., like the suffering of crows, owls, and cranes, etc. 20. But that which is non-dual by intuition is the very state of mastery of the ten stages. 21. The thirteenth chapter is finished. 22. Here is the instruction on the donkey yoga: 23. For the purpose of the proper consecration, one should take the round enclosure of the mandala as it is. 24. In the center of the hub of the eight-petaled lotus, there is a syllable hūṃ, which is the complete transformation of the vowels and consonants.🔽On the four cardinal petals, there are two essence mantras and two quintessence mantras. On the four inte 25. On the twenty-four spokes, there are the forty-eight mantras beginning with khaṇḍakapālī. Inside the primary lines, there are the mantras of the eight goddesses beginning with Kākāsyā. Above the primary lines, inside the four doors, there are the fou 26. Outside of that, it is surrounded by the seed syllables of the great armor, such as pula ra ma la ya, which are like light rays. 27. In the center of that wheel, place a clay figurine of a donkey. 28. Anoint it with sesame oil and lac, and visualize the donkey vomiting blood according to the stages explained in the tantra. 29. Having performed the preliminary service with the mantra as explained here, one should recite the mantra continuously while looking at the image, and it will appear there. 30. This is the esoteric instruction for that. 31. One should make its bali rite. 32. This means one should eat it. 33. This is the commentary on the fourteenth chapter. 34. One should not trust anyone at all. 35. One should not eat what is trusted. 36. One should not trust anyone at all. 37. This is praised by all the buddhas. 38. Thus, all the conventions of action of all yogins should be done by means of symbolic gestures. 39. The symbolic gestures of the accomplished yoginīs are stated by “dā” and so forth. Paragraphs: $ 0 14 22 34 #
Please segment these sentences into coherent paragraphs: 0. Similarly, there are three other things called not being distracted by the Dharma. 1. This is the specific feature of the ninth. 2. The next one will be called the sky. 3. They are attached to, attached to, and disposed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, and possessed of, 4. The tenth is like the ninth. 5. The special is to live without attachment to these possessions and to know what is certain. 6. The aggregates, seeds, and fruits of hell beings are the same. 7. If the seeds of karma that cause beings to go to hell are also hell beings, how could beings not be mixed? 8. Who says that the same thing is not different from the same thing? 9. It is not acceptable to mix with mere origination. 10. For it is the same with the form and the formless, and the seeds of that are the same with the desire. 11. Therefore, there is no mixing of beings. 12. The name of the child is shama. 13. If one of the six elements is born, one should say that the lower elements have two or three elements. 14. It is the cause of not falling into the lower realms. 15. The meaning of the cause is the meaning of the basis. 16. The term "container" refers to the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the fleshy, the 17. The term created for purpose is derived from the physical condition. 18. There are two types of not created for purpose. 19. The two lower classes are the two lower classes. 20. The four causes of the phenomena that are apprehended are as follows. 21. The cause of karma is the self and so on. 22. The food is the food of the fields. 23. The cause of happiness in the world is the merit of the things that are to be done. 24. The cause of happiness is the things that are associated with the end of karma. 25. The material is composed of a single substance. 26. The following is the explanation. 27. The ultimate is to be done. 28. There are two reasons for this. 29. The objects of the abode and the objects of the view. 30. The two and the rest are the same. 31. There are three types of suffering. 32. They are born together, they are born from the elements, and they are poor because of desire. 33. The youthful is the one who is born from the mind. 34. The continuum of actions that follow is the continuum of actions that begin from within. 35. This is because it is applied to both your own actions and others. 36. The name of the place is Pachar. 37. The word having it means they possess it. 38. The first one who smiles is the one who has gone. 39. He spoke words adorned with silk. Paragraphs: $ 0 6 12 20 25 31 36 #
Please segment these sentences into coherent paragraphs: 0. Question: 1. Since this is said to be the training of the world by the Lesser Vehicle, why was it previously said that it cannot be classified as the Tripiṭaka Teaching according to the Lesser Vehicle's capacity? 2. Answer: 3. The treatise says, In this sūtra, whenever it speaks of bhikṣus, it shows the appearance of detachment. 4. It also shows the expedient path of the Mahāyāna, which is shared with the Two Vehicles. 5. Therefore, we know that this sūtra is primarily for the Two Vehicles, with the Bodhisattvas as a secondary concern. 6. When it says training the world by the Lesser Vehicle, it refers to the majority. 7. This is the profound purport of Aśvaghoṣa. 8. Commentary on the Sutra of the Buddha's Final Instructions, with an Abridged Version of the Text. The Buddha said: 9. My words are like honey, sweet from the middle to the edges. 10. He also said: 11. The language used in governing the world is in accord with the true nature of reality. 12. Therefore, the Third Patriarch did not find fault with the ultimate Way, but disliked discrimination, and there is a reason for this. 13. Nowadays people like the profound, and the entire Buddhist canon, whenever it enters into profound discussions of principle, is jealously passed down and recited; 14. When it comes to simple, easy, and practical matters, they sometimes reject it. 15. Do they suppress the honey in the middle and edges, while the true nature of reality is not all-pervasive? 16. Alas! 17. The Buddha's final admonitions are still in people's ears. 18. Carving bones and inscribing skin to repay his kindness, thus carving the Sutra of the Buddha's Final Instructions. 19. Postface by Zhuhong of Yunqi in Gu Hangzhou Paragraphs: $ 0 2 8 13 18 #amādhi is the resultant union. 24. Its wisdom is thorough knowledge. 25. That is the analysis of reality. 26. The meaning of that is “examination,” which is “production.” 27. “ How is the suchness of the cause?” is the vision of the nature of the completely pure mind. 28. “ That itself” is to be connected with “vision.” 29. The nondual intuition is taught. 30. In order to teach the intuition of reality, 31. he says “cause” and so on. 32. The cause is the moon and so on. 33. The effect is the buddha body and so on. 34. Because neither of those two has even the slightest reality. 35. Nonexistence is free from one and many. 36. And that is stated in the noble Descent into Laṅkā: 37. Just as a reflection in a mirror 38. is free from one and many, 39. appears but does not exist there,🔽so too is the world. Paragraphs: $ 0 3 6 9 14 18 20 22 27 30 36 #
Please segment these sentences into coherent paragraphs: 0. At Sāvatthī. 1. “Who was it about?” 2. A number of nuns. 3. “On what subject?” 4. A number of nuns exchanging one requisite for another that was intended for the Sangha. 5. There is one rule. 6. Of the six kinds of origins of offenses, it originates in six ways. … 7. “The offense entailing relinquishment and confession for exchanging one requisite for another, when intended for a specific purpose, that has been assigned, and that is for an individual—where was it laid down?” 8. At Sāvatthī. 9. “Regarding whom?” 10. The nun Thullanandā. 11. “Concerning what kind of requisite?” 12. The nun Thullanandā exchanging one requisite for another, when intended for a specific purpose, that had been assigned, and that was for an individual. 13. There is one rule.🔽It is originated by one origin in six ways. … 14. “The offense entailing relinquishment and confession for exchanging a heavy cloak worth more than four kaṁsa coins—where was it laid down?” 15. At Sāvatthī. 16. “Regarding whom?” 17. The nun Thullanandā. 18. “Concerning what kind of requisite?” 19. The nun Thullanandā asking a king for a woolen cloak. 20. There is one rule. 21. “Of the six kinds of origins of offenses, it originates in six ways … 22. “The offense entailing relinquishment and confession for exchanging what is heavy for what is light, up to two and a half times—where was it laid down?” 23. At Sāvatthī. 24. “Who was it about?” 25. The nun Thullanandā. 26. “What was the issue?” 27. The nun Thullanandā asking the king for linen—this was the issue. 28. There is one rule. 29. “Of the six kinds of origins of offenses, it originates in six ways … 30. The twelve rules on relinquishment and confession are finished. 31. The summary: 32. A bowl, out of season, and in season, 33. And after asking, and exchanging; 34. Having asked, and for one’s own use, 35. And belonging to the Sangha, and belonging to a group;🔽Made by oneself, and belonging to an individual—🔽The set of four, and two and a half times.” 36. The chapter on offenses entailing confession🔽. The sub-chapter on garlic 37. “The offense entailing confession for eating garlic that was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One—where was it laid down?” 38. At Sāvatthī. 39. “Concerning whom?” Paragraphs: $ 0 7 14 22 30 37 #
Please segment these sentences into coherent paragraphs: 0. godhuka, and tiṇasūlika; 1. Wafting heavenly scents, 2. they beautify my hermitage. 3. Kanikara, and kaṇṇikā, 4. asana, and many ajjuna trees; 5. Wafting heavenly scents, 6. they beautify my hermitage. 7. Punnāga, giripunnāga, 8. and blossoming koviḷāra; 9. Wafting heavenly scents, 10. they beautify my hermitage. 11. Uddālaka, and kutaja, 12. kadamba, and many vakula; 13. Wafting heavenly scents, 14. they beautify my hermitage. 15. Āḷaka, and isimugga, 16. kadali, and matulunga; 17. Enriched with fragrant water, 18. they bear fruits.🔽Some lotus flowers are in bloom,🔽some are just jasmine flowers; 19. Some lotus flowers are in full bloom, 20. were in full bloom in the lake. 21. The lotus plants were bearing fruit, 22. and the roots were being dug up; 23. The lake was full of geese, 24. and was beautiful at that time. 25. The fragrant mango trees, 26. the uttala, bandhujīvaka, 27. and the heavenly-scented trees, 28. were in full bloom in the lake. 29. The pāṭhīna, pāvusā, and macchā fish, 30. the balajā, muñjarohitā, 31. saṅgulā, and maggurā fish, 32. lived in the lake at that time. 33. The kumbhīlā, susumārā, 34. tantigāhā, and rakkhasā, 35. the oguhā, and ajagarā, 36. lived in the lake at that time. 37. The pārevatā, ravihaṁsā, 38. cakkavākā, and nadīcarā, 39. the kokilā, sukasāḷikā, Paragraphs: $ 0 15 25 29 33 37 #
Please segment these sentences into coherent paragraphs: 0. said: Whatever evil omens there are for the people, may they ripen on me, 1. and may no misfortune befall the people who are the objects of my charity. 2. Here, in order to fulfill the desires of the people, 3. if these people are guilty, may my desires be fulfilled. 4. The preceptor, with respect, performed the fire sacrifice, 5. saying: Indra, I invoke you! Hari, I invoke you! May the fire god, the lord of the sacrificial altar, be gracious to me. 6. Looking at the sacrificial fire pit, he jumped back in fear. 7. The clown, terrified, said, “Oh, look, look! 8. This one is terrifying, with bared fangs from his mouth, 9. his eyes red like the orb of the shining sun, 10. and he definitely lets out a great terrifying laugh. 11. He has come forth from the fire pit of the burnt offering. 12. ” Then the rākṣasa entered. 13. “A ho hut ma ho da ta ha hūṃ!” He danced, 14. “With the power of my steps I will destroy these four elements, 15. and I will blaze with light in the sky. 16. I will extend my hands to the wheels of the directions and draw them in, 17. and I will move all beings.” 18. Then the king said,🔽“Oh, this is a great wonder. 19. The king said, It is true that there are many obstacles to doing good deeds. 20. The one with the lotus was so frightened that she covered the child's face with her clothes and came behind the king. 21. The king said, 22. Oh great being, for what purpose did you come here? 23. The rākṣasa said, 24. You have made a great house for the method of engaging in everything. For what purpose did you come?🔽 The king was very pleased and said,🔽If you came to beg, 25. what do you want? The rākṣasa said,🔽Food.🔽 The one with the lotus was so frightened that she came behind the jester and said,🔽We came to the house for food.🔽 The rākṣasa said,🔽Is my food different?🔽 The king said,🔽Speak! The rākṣasa said,🔽 🔽I eat hum 26. The rākṣasa said,🔽I eat human flesh.🔽 The king said,🔽What?🔽 The rākṣasa said,🔽I eat human flesh.🔽 The king said,🔽What?🔽 The rākṣasa said,🔽I eat human flesh.🔽 The king said,🔽What?🔽 The rākṣasa said,🔽I eat human flesh.🔽 The king said,🔽What?🔽 The rākṣa 27. The king said,🔽What? 28. The rākṣasa said,🔽I eat human flesh.🔽 The king said, 29. What?🔽 The rākṣasa said,🔽I eat human flesh. 30. The king said,🔽What?🔽 The rākṣasa said,🔽I eat human flesh.🔽 The king said 31. The flesh is fresh and tender, and the leaves are like swords. 32. The many kinds of meat are hot and red. 33. These are the foods of the rakshasas, the lords of men. 34. What use do I have for human food? 35. The king was very pleased and said, 36. Come, wise one, complete the mental chariot. 37. Come, for this body, as much as you wish, 38. I have protected it for the sake of others. 39. By cutting the flesh, I will be happy for a long time. Paragraphs: $ 0 4 6 12 18 23 31 35 #
Please segment these sentences into coherent paragraphs: 0. The certainty that is difficult is difficult certainty. 1. Having been thus addressed, he said... 2. up to... 3. When one desires this, the meaning is the power. 4. And that is stated by the Lord himself, beginning with It is not possible. 5. The certainty is in the Buddha himself. 6. But rather, it is the one who has girded on the great armor for the sake of all beings, is the nature of the purpose.🔽Subhūti said... 7. up to... 8. should be investigated. The profound is the thesis. 9. The four below are the reasons: because of the non-apprehension of meditation, 10. because the meditation is not perceived in the three times, because the entity of the perfection of wisdom which is to be meditated upon is not perceived, and because its object is not perceived. 11. In order to demonstrate the response to the objection that the reason is unestablished, he asks: 12. because of non-existence. The response is: because of the perfected entity. 13. This meditation on space is the non-meditation of all dharmas, 14. because of the mere perception of the dharmata, and because of the non-perception of all dharmas. 15. For this very reason, this meditation on non-attachment and on the infinite is because of the unobstructedness and infinity of all dharmas. 16. The meditation on the non-existence of an entity is because of the very meditation on the non-perception of the apprehended. 17. That cultivation of the absence of appropriation is the cultivation of the non-apprehension of grasping, 18. should be known as an investigation. 19. This is the nature of non-apprehension. 20. Subhūti, from “the bodhisattva mahāsattva” up to “because it does not make distinctions,” is the nature of the negation of attachment. 21. Subhūti said, from “the perfection of wisdom” up to “the knowledge of all aspects,” 22. “investigation” is the object of apprehension. 23. The words “inclined,” “flowing,” and “descending” have the meaning of basis. 24. They should be used together with many grains. 25. The continuum of mind is the stream. 26. “Inclined to space” is because it is like space. 27. The remainder is the perfection of wisdom, which is a specific analysis of omniscience. 28. Why is it so? Why is it like space? 29. The answer is given by Subhuti, etc. 30. It is immeasurable because it cannot be measured by place or time. 31. It is unlimited because it is free from measure in the same way. 32. It does not stand anywhere, from form up to the Buddhadharmas. 33. It is immeasurable because it is not measured by place and time, and because it is not reasonable to suppose that it has form. 34. Otherwise, etc. 35. “By anyone” means by any intrinsic reality of form, etc. 36. The idea is that form, etc. are immeasurable. 37. “Why is that?” is the question. 38. “Subhūti, it is because form itself” and so on is the answer. 39. The words “form,” etc. here refer to reality. Paragraphs: $ 0 6 9 13 17 20 24 28 33 38 #
Please segment these sentences into coherent paragraphs: 0. Then, the “tathāgatas” are the five tathāgatas. 1. The “stages of accomplishing the great seal” of the five tathāgatas is as follows. 2. Here, first, as before, 3. having bound the seal of Vajrasattva as it is taught and released it, 4. one should cause the gnosis of the tathāgatas to descend by reciting this essence mantra, vajra-dhātu aḥ. 5. Then, just as one has performed the yoga of oneself as the pledge being, as previously taught, here also one should clearly visualize. 6. The enjoyment body of all tathāgatas, Vairocana, or the emanation body Śākyamuni, fills the entire realm of space like a sesame seed pod filled with sesame seeds, 7. or like sesame seeds pervaded by sesame oil.🔽Think that they fill the entire realm of space without one another being obscured. 8. The assembly of tathāgatas who are present in that way are first invited in the manner of being drawn forth with the karma mudrā of the vajra hook. 9. The remaining mudrās are also performed in this way. 10. One should recite vajra tvaṣya hoḥ. 11. The binding of those mudrās and the recitation of the mantras are not taught here, but should be understood from the section on offerings above. 12. Or, if one fears that the recitation of mantras and the actual binding of the seals will distract the mind, 13. then in order not to lose the mind's equipoise, one should not actually bind the karma-seals such as the vajra-hook, but should say their essence-mantras, Jom, hum, bam, hoḥ, etc. 14. The other great practice is as follows: 15. The mental performance is called great practice because it does not lose the mind's equipoise in the samadhi of meditative stabilization. 16. It is said that it is different from the above method. 17. The consecration of the great seal of the Tathagata's hand has been explained. 18. Having thus taught the method of blessing of the great seal of the Tathagata, in order to teach the method of blessing as the great seal of the Tathagata family, it says, “Here is the method of blessing of the Tathagata family Vajrasattva and so on.” 19. Having thus taught the method of blessing the great seal of the tathāgatas, in order to teach the method of blessing the great seal of the tathāgata family, [the Bhagavān] declares, “Now, this is the blessing of the great seal of the great beings suc 20. Of the two, the performance of repetition and the cultivation of the great seal, 21. this is the section on the attainment of powers through the cultivation of the great seal. 22. Having previously taught the accomplishment of the great seal of the tathāgatas, 23. now [the Bhagavān] teaches the blessing and accomplishment of the great seal of the sixteen great beings of that family. 24. What is that? 25. By the previously described process, 26. one should first undo the seal of Cittavajra, 27. and with the essence mantra of the one whose seal one wishes to enter into one’s own body, together with the name, one should recite the essence mantra of descent, from “vajra sattva aḥ” up to “vajra sandhi aḥ.” 28. As soon as one does that, one should recite the essence mantra of recollection of the great being, 29. “vajra sattva dṛśya.” 30. There, “recollection of the great being” 31. is the recollection of the great being present in front, which is just the recollection of reality. 32. The application of that recollection is this mantra. 33. The mantra vajra sarva is merely a mnemonic for the meaning, and the name mantra of whichever of those bodhisattvas is being accomplished is recited together with the essence mantra. 34. Abiding in the center of a moon mandala and supported by a moon mandala means that by merely reciting the essence mantra of recalling the great being, the great being who is to be accomplished abides in the center of a moon mandala. 35. The moon mandala is the support. 36. The pure body is clear and radiant like the moon. 37. One’s body is radiant like the moon, and the infinite maṇḍalas of the ten directions are pervaded by light. 38. The ornaments, attire, and so forth are as stated in the outer ritual of the mandala previously, the specific colors that correspond with the individual families, such as white, yellow, and so forth, and the colors of the activities. 39. The radiance is like that. Paragraphs: $ 0 6 14 18 20 25 34 #
Please segment these sentences into coherent paragraphs: 0. Empower the five bodhi leaves. In the west there are five bodhi trees. 1. Take the leaves of these five bodhi trees and empower them with mantras. 2. Since there are no conditions for this in this land, 3. Use the leaves of fragrant trees, autumn trees, night-blooming jasmine, parasol trees, and cypress trees in this region instead. 4. Represent the World-Honored One attaining perfect enlightenment on the vajra seat under the bodhi tree. 5. Place these five leaves in the five vases and empower them with Kṣitigarbha Bodhisattva's mantra one hundred and eight times. 6. Confer the abhiṣeka on the disciples. 7. Imagine attaining perfect enlightenment under these five bodhi trees. 8. The mantra states: 9. Oṃ sarva-tathāgata-vajra-saṃgha-pūja-hūṃ 10. This land also does not have them. 11. Use the wonderful seasonal flowers of this land to replace them. 12. Representing the bodies of the five buddhas. 13. The West has four seasons, but does not carve flowers. 14. This land has no conditions. 15. Use the flowers of the local area to apply them. 16. Flowers represent adornment. 17. Recite the mantra of Bodhisattva Ākāśagarbha and empower it one hundred and eight times. 18. The mantra states: 19. Oṃ khakharāja hūṃ svāhā Empower the five auspicious grasses. 20. Kuśa means grass, mahā-kuśa. 21. Śrī-kuśa, when the World-Honored One was practicing on the ground of causes, 22. He always lay on these three grasses. 23. Bhikṣu-kuśa, 24. Śīladharma-kuśa, this means white, when the World-Honored One was practicing on the ground of causes, 25. He always used these two grasses as a pillow. In the Western Heaven, there are five auspicious grasses. 26. Since there are no such conditions in this land, 27. We will use the five wonderful fragrant herbs of this land to replace them. 28. First, use the mantra of the five auspicious herbs to empower them one hundred and eight times. 29. Then they can be used. 30. The mantra states:🔽Oṃ vajra mahā-kuśa pāśa sphoṭa mukti abhiṣiñca jāt 31. Having empowered them, place them in the five vases. 32. When bestowing abhiṣeka to the disciples, they will attain a pure body. 33. Whether walking, standing, sitting, or lying down, always bathe in auspiciousness while wearing them. 34. Moreover, the five auspicious herbs 35. Are used in all demon-taming offerings. 36. First, smear the ground altar and use the five herbs. 37. Divide them into eleven positions. 38. First, place the eight directional herbs 39. Slightly towards the east and north. Paragraphs: $ 0 4 8 13 19 26 31 34 #
Please segment these sentences into coherent paragraphs: 0. Subhūti, in this way 1. the bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete awakening, become the guides of sentient beings. 2. “Subhūti, how do bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete awakening, become a support for sentient beings? 3. “Subhūti, here bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete awakening, teach the Dharma and explain it to sentient beings, saying, ‘Form 4. has the mode of space. 5. ’ They teach the Dharma to sentient beings, saying, ‘Feeling, perception, volitional factors, and consciousness 6. have the mode of space.🔽’🔽They teach the Dharma, saying, ‘Up to the knowledge of all aspects 7. has the mode of space.’ 8. ‘The emptiness of form 9. and they teach the doctrine to beings, saying, ‘The emptiness of the eyes is not the eyes,🔽and the eyes are not other than emptiness.🔽The emptiness of the ears, nose, tongue, body, and thinking mind is not the ears, nose, tongue, body, and thinking m 10. and the ears, nose, tongue, body, and thinking mind are not other than emptiness. 11. “Subhūti, bodhisattva great beings practicing the perfection of wisdom like that teach the doctrine to beings, saying, ‘The emptiness of form is not form,🔽and form is not other than emptiness. 12. The emptiness of feeling, perception, volitional factors, and consciousness is not feeling, perception, volitional factors, and consciousness, 13. and feeling, perception, volitional factors, and consciousness are not other than emptiness. 14. “Subhūti, bodhisattva great beings practicing the perfection of wisdom like that teach the doctrine to beings, saying, ‘The emptiness of the eyes is not the eyes,🔽and the eyes are not other than emptiness. 15. The emptiness of the ears, nose, tongue, body, and thinking mind is not the ears, nose, tongue, body, and thinking mind, 16. and the ears, nose, tongue, body, and thinking mind are not other than emptiness. 17. “Subhūti, bodhisattva great beings practicing the perfection of wisdom like that teach the doctrine to beings, saying, ‘The emptiness of form is not form,🔽and form is not other than emptiness.🔽The emptiness of feeling, perception, volitional factors, 18. Having fully awakened to unsurpassed, perfect, complete awakening, they become a support for sentient beings. 19. Why is it so, Subhūti? 20. Subhūti, all phenomena 21. have the mode of emptiness. 22. They do not pass beyond that mode. 23. Why is it so? 24. Because going or coming is not apprehended in emptiness. 25. Subhūti, all phenomena 26. have the mode of signlessness. 27. They do not pass beyond that mode. 28. Why is it so? 29. Because going or coming is not apprehended in signlessness. 30. Subhūti, all phenomena 31. have the mode of wishlessness. 32. They do not pass beyond that mode. 33. Why is it so? 34. There is no going in the absence of aspiration. 35. because going and coming are not apprehended in the absence of wishes. 36. Subhūti, all phenomena 37. are unconditioned. 38. They do not pass beyond that way of being. 39. And why? Paragraphs: $ 0 2 8 14 18 20 25 30 36 #
Please segment these sentences into coherent paragraphs: 0. He went to the Teacher, heard the Law, and obtained faith. 1. and he went forth into homelessness right there and then and practiced the life of a recluse for twenty thousand years. But the men who had gone with him 2. all turned back and returned to the king. 3. This elder, having fulfilled the moral discipline, passed away and was reborn in the course of one birth among the gods and humans,🔽and was reborn in the family of a brahmin in Sāvatthī before our 4. Ten Powered One. They gave him the name Mogharāja. 5. King Kaṭṭhavāhana, having performed a service for the Blessed One Kassapa,🔽passed through one birth among the gods and humans with his retinue🔽and was reborn in the family of the chaplain in Sāvatthī before our 6. Ten Powered One. They gave him the name Bāvari. He, after some time, 7. having learned the three Vedas, went about teaching the craft to sixteen thousand young men. Then 8. At the time of Pasenadi Kosala, after his father’s death, they gave him the position of chaplain. Then this Moggallana the Great 9. was learning a craft in the presence of the brahmin of Benares. 10. Then one day, the brahmin of Benares, looking for the essence of his craft in private, not seeing the essence for the next world, 11. thought: “Having gone forth in one way or another, I will seek the essence for the next world.” He approached the Kosala king and 12. asked for permission to go forth. He, being allowed by him, surrounded by sixteen thousand young men, 13. set out to go forth. The Kosala king, giving one minister a thousand kahāpaṇas 14. together with him, sent him, saying: “Having taken a dwelling place in the place where the teacher goes forth, give it to him.” 15. The brahmin of Benares, looking for a comfortable place, having turned back from the middle country, to the king of Assaka and the king of Muḷaka, 16. and on the bank of the Godhāvarī River, within the boundary, he built himself a dwelling place.🔽Then a certain man, who had gone to see the ascetics, built himself a dwelling place in the midst of their settlement, with their permission. 17. Seeing what he had done, another hundred families and another hundred households built dwellings. 18. All of them assembled and said, “We live in the midst of the ascetics’ settlement. It is not right to live idly. 19. We will give you a comfortable living.” And each of them placed a kahāpaṇa coin in the dwelling place of the brahmin Bāvari. 20. The coins brought by all of them amounted to a hundred thousand. The brahmin Bāvari asked, “For what purpose were these brought?”🔽“To give us a comfortable living, reverend sir.” “If I were in need of gold coins and silver coins, I would not have gon 21. having abandoned a great mass of wealth. Take my coins and go.” 22. “We give this to you, Master, but we will not take it back. But every year we will bring you 23. this and you can give it away in charity.” The brahmin accepted, and he gave it away to the poor, the wretched, the destitute, and the beggars. 24. And his reputation as a giver spread throughout the whole of India. 25. Then in the country of Kalinga, in the village called Dhunnivittha, a brahmin was born in the family of a gambling brahmin. 26. The brahmin’s wife, getting up and getting up, reproached the brahmin, saying, “Bāvari, it seems, gives charity. Go and 27. bring back gold and silver from him.” He, being urged on by her, was unable to stay put. Going to Bāvari, 28. giving charity to Bāvari, entering the leaf-hut, lying down, and recollecting the charity, 29. he went. And having gone, he said, “Give me charity, brahmin, give me charity, brahmin.” At an improper time 30. “You have come, Brahmin, and I have given to you who have come and asked. Now there are no more kahāpaṇas.”🔽“Brahmin, I do not need many kahāpaṇas. It is not possible for you to give me so much without kahāpaṇas. Give me five hundred kahāpaṇas.” 31. “Brahmin, there are not even five hundred. When the time for giving comes again, you will get them.” 32. “But will I come again at the time for your giving?” 33. The Brahmin made a sand-mound at the door of the leaf-hut, scattered red flowers all around, 34. and, as if chanting a spell, he moved his ears and said, “May his head split into seven pieces.” 35. The Brahmin thought, “This great ascetic, who has taken on the practice of austerities, is a Brahmin who walks on his feet. 36. He says to me, ‘May your head split into seven pieces in seven days,’ and I must give him 37. When he was thus afflicted with the dart of sorrow, 38. in the middle of the night, in the last watch of the night, the deity who had been his mother in a previous state of existence was reborn as a deity. 39. Seeing that her son was afflicted with the dart of sorrow, she came to him and said, “Dear, he does not know how to break a head or to break a tooth. Paragraphs: $ 0 5 15 25 38 #
Please segment these sentences into coherent paragraphs: 0. First, clarifying the characteristics of arousing the mind. 1. Second, clarifying the characteristics of cultivation in the four stages. 2. Third, clarifying the ultimate fruition stage, which is divided into two parts. 3. First, establishing the stage of learning. 4. Second, revealing the stage of no-more-learning. 5. Third, a conclusion. 6. Fourth, an example of the rest. 7. Second, clarifying the teaching of the true Dharma, which is divided into four parts. 8. First, a question. 9. Second, the answer, which is divided into two parts. 10. First, establishing the one who can expound. 11. Second, revealing what is taught is divided into two parts. 12. First, stating. 13. Second, explaining, which is divided into twelve as in the treatise. 14. Third, concluding. 15. Fourth, clarifying the meaning of the true Dharma is divided into two parts. 16. First, establishing the cause of the one who can teach. 17. Second, revealing the teachings that are taught, which is divided into two parts. 18. First, clarifying the true Dharma. 19. Second, clarifying the true teachings. 20. Fifth, clarifying the long-lasting of the Dharma teachings is divided into four parts. 21. First, asking. 22. Second, answering, which is divided into two parts. 23. First, based on the lifespan. 24. Second, based on non-extinction, clarifying long-lasting. 25. Third, concluding. 26. Fourth, clarifying the purport. 27. Sixth, clarifying the long-lasting of the Dharma and the followers is divided into three parts. 28. First, asking. 29. Second, answering, which is divided into two parts. 30. First, establishing the one who can follow. 31. Second, revealing the one who receives the following. 32. Third, concluding. 33. Seventh, clarifying the compassion of others is divided into three parts. 34. First, asking. 35. Second, answering, which is divided into two parts. 36. First, clarifying the meaning of others. 37. Second, clarifying the meaning of compassion, which is divided into two parts. 38. First, stating. 39. Second, explaining. Paragraphs: $ 0 7 15 20 27 33 #
Please segment these sentences into coherent paragraphs: 0. Through this upholding of precepts and giving, they attain the assembly of meditative absorptions. 1. Through this giving, upholding of precepts, and meditative absorptions, they attain the assembly of wisdom, the assembly of liberation, and the assembly of the knowledge and insight of liberation. 2. Because of this giving, morality, concentration, wisdom, liberation, and knowledge and insight of liberation, the bodhisattva surpasses the stages of the śrāvakas and pratyekabuddhas and enters the stage of the bodhisattvas. 3. Having entered the stage of the bodhisattvas, he purifies the buddha-land, matures beings, and attains omniscience. 4. Having attained omniscience, he turns the wheel of the Dharma. 5. Having turned the wheel of the Dharma, he delivers beings from birth and death by means of the teachings of the three vehicles. 6. In this way, Subhūti, 7. the bodhisattva, through this giving, practices in stages, studies in stages, and follows the path in stages, but all of this is unobtainable. 8. Why is it so? 9. Because the intrinsic nature is non-existent. 10. Furthermore, Subhūti, 11. from the time of first generating the mind of enlightenment, the bodhisattva-mahāsattva himself practices upholding the precepts, teaches others to uphold the precepts, praises the merits of upholding the precepts, and joyfully praises those who prac 12. Because of the causes and conditions of upholding precepts and giving, one is reborn among humans and gods and attains great honor and nobility. 13. Seeing the poor, one gives them wealth. Those who do not uphold precepts are taught to uphold precepts. Those with distracted minds are taught to cultivate concentration. The ignorant are taught wisdom. Those without liberation are taught liberation. 14. Because of upholding precepts, concentration, wisdom, liberation, and the knowledge and insight of liberation, one surpasses the stages of śrāvakas and pratyekabuddhas and enters the stage of bodhisattvas. 15. Having entered the stage of bodhisattvas, one purifies the Buddha lands. 16. Having purified the Buddha lands, one accomplishes sentient beings. 17. Having accomplished sentient beings, one attains omniscience. 18. Having attained omniscience, one turns the wheel of Dharma. 19. Having turned the wheel of Dharma, one delivers sentient beings through the teachings of the Three Vehicles. 20. In this way, Subhūti! 21. Bodhisattvas, through this upholding of precepts, practice in sequence, study in sequence, and follow the path in sequence, but none of these things can be attained. 22. Why is this? 23. Because the intrinsic nature of all dharmas is non-existent. 24. Furthermore, Subhūti! 25. Bodhisattva-mahāsattvas, from the very beginning, themselves practice the perfection of forbearance, teach others to practice forbearance, praise the merits of forbearance, and joyfully praise those who practice forbearance. 26. When practicing the perfection of forbearance, they give to sentient beings, each satisfying them, teach them to uphold precepts, teach them meditation, up to teaching them the knowledge and insight of liberation. 27. Through the causes and conditions of this giving, upholding precepts, meditation, and wisdom, they surpass the stages of arhats and pratyekabuddhas and enter the stage of bodhisattvas. 28. Having entered the stage of bodhisattvas, they attain the purification of buddha-lands. 29. Having attained the purification of buddha-lands, they accomplish sentient beings. 30. Having perfected sentient beings, one attains omniscience. 31. Having attained omniscience, one turns the wheel of the Dharma. 32. Having turned the wheel of the Dharma, one delivers sentient beings from birth and death using the teachings of the Three Vehicles. 33. In this way, Subhūti, 34. the bodhisattva practices the perfection of patience in sequence, studies in sequence, and practices the path in sequence, but all of these are unobtainable. 35. Why is this? 36. Because the intrinsic nature of all dharmas is non-existent. 37. Furthermore, Subhūti, 38. the bodhisattva-mahāsattva from the beginning practices vigor themselves, teaches others to practice vigor, praises the merits of practicing vigor, and rejoices in and praises those who practice vigor. Even these things are all unobtainable, because 39. Furthermore, Subhūti, Paragraphs: $ 0 6 10 20 24 33 37 # after the vajra [points], permanence is real. 31. Now, I say that true suchness before the path is also permanent, and the wisdom in accordance with phenomena after the path is also expedient. 32. These five periods of expedient and real are not what is used now, and the expedient and real two wisdoms explained in the half-full four tenets are also not what is used now. 33. Furthermore, some people understand that expedient means is expedient, and real means is true; 34. Also, expedient means is skillful, and real means is wisdom; 35. Moreover, skillful means is provisional and false, provisionally using the three vehicles outside the gate; 36. Moreover, skillful means is expedient, expediently expounding the three vehicles; 37. Moreover, skillful means is a metaphor, like a scale that weighs heavily when pushed forward, lightly when pushed back, and evenly when in the middle, combining with the Buddha's wisdom to illuminate and measure. 38. Such explanations each take one approach. Skillful means, provisional and false in terms of location, expedient in terms of Dharma gates, skillful like a scale in terms of wisdom, each does not encompass everything, and the meaning is not wonderfully 39. Moreover, some people use the four kinds of two wisdoms, the first is skillful and the second is real; Paragraphs: $ 0 6 11 18 22 26 28 30 33 38 #
Please segment these sentences into coherent paragraphs: 0. The sutra says, Those who wish to attain the fruit of a bodhisattva up to the fruit of a śrāvaka should study. This is the common prajñā. 1. There is also the bodhisattva's counterpart, which is called the uncommon. 2. Now there is no separate profound prajñā, but those of the two vehicles can also hear it, which is called common. 3. The bodhisattva's distinction from the two vehicles is called uncommon. 4. This distinguishes the holy and the common based on skillful means and lack thereof, and there is no separate profound prajñā. 5. There are also three kinds of prajñā: 6. The superior, the middling, and the inferior. 7. The superior one is the Prajñāpāramitā-sūtra in 100,000 lines. 8. If translated in full, it should be 50 scrolls. 9. But preserving the long and discarding the short, only 10 scrolls were translated, which is the translation by Dharmarakṣa. 10. The middling one is the Mahāprajñāpāramitā-sūtra. 11. The number of scrolls is not fixed, either 27 or 30, all translated by Kumārajīva. 12. The Pañcaviṃśati-sāhasrikā-prajñāpāramitā is twenty scrolls, obtained by Zhu Shixing in the country of Khotan, which is the Mahāprajñāpāramitā. 13. The lower one is the Aṣṭasāhasrikā-prajñāpāramitā. 14. There are seven scrolls, which is the Aṣṭasāhasrikā-prajñāpāramitā. 15. There are also four kinds of prajñā, namely the upper, middle, lower, and Vajracchedikā-prajñāpāramitā. 16. One says: 17. The upper, middle, and lower are the prajñā not shared with others. 18. There are also five kinds of prajñā, namely the Mahāprajñāpāramitā, the Devaputra-praśna-prajñāpāramitā, the Prajñāpāramitā-śata-sāhasrikā-brhat-țīkā, and the Rāṣṭrapāla-paripṛcchā-prajñāpāramitā. 19. From the Devaputra-praśna-prajñāpāramitā come five prajñās: 20. First, the Sūryagarbha-devaputra-praśna-prajñāpāramitā, in seven scrolls. 21. Second, the Dharma-mantra-devaputra-praśna-prajñāpāramitā, in three scrolls. 22. Third, the Four Heavenly Kings' Questioning the Prajñāpāramitā, in one scroll. 23. Fourth, the Prajnaparamita Asked by Manjushri. 24. Fifth, the Prajnaparamita Asked by the Brahmacarin Who Benefits Thought. 25. Two Prajnaparamitas come from the Prajnaparamita of Brilliance: 26. First, the Prajnaparamita of Accomplishment, second, the Prajnaparamita of Radiant Purity. 27. Some say: 28. The original version of the Diamond Prajnaparamita has one fascicle, which is a chapter on Measuring Merits copied as a separate sutra. 29. One says: 30. Among the Prajnaparamita of the five periods, it is taught in one period. 31. If it follows the method of the Sutra of Benevolent Kings, the Diamond Prajnaparamita is the second. 32. One meaning says: 33. The Diamond Prajnaparamita should be the earliest. 34. Why? 35. It is verified by three meanings. 36. First, from the assembly, second, from the matter of begging for food, third, there is text in the sutra. 37. What is it? 38. In the Large Perfection of Wisdom Sutra, the assembly is five thousand, and in the Diamond Sutra, the assembly is one thousand two hundred and fifty. How can it be that there were more before and then fewer later? 39. Moreover, in the Large Perfection of Wisdom Sutra, the ground is not counted, although it is four inches thick; Paragraphs: $ 0 5 15 19 27 32 #
Please segment these sentences into coherent paragraphs: 0. The Ritual Manual of the Great Compassionate Space Wisdom Vajra Great Teaching King Sutra 1. Scrolls 4 and 5 in the same scroll 2. Translated by the Song Dynasty Tripiṭaka Master from the Western Regions, Yinshi Guanglu Dafu Shi Guanglu Qing 3. The Compassionate and Awakened Tripiṭaka Dharma Protector, who respectfully received the imperial decree to explain the remaining part of Chapter 13 on skillful means. At that time, the queen of non-self was the leader, together with all the vajra ḍā 4. This truth of ours is extremely secret. After making offerings and paying homage to all Buddhas, I now reveal it in the nature of vajra. 5. At that time, the queens obtained great joy, touched their right knees to the ground, joined their palms in respect, and listened to the Buddha's teachings. 6. The Buddha said: 7. Just as one obtains food and drink, do not be disgusted by what is delicious or not; 8. When bathing in dust and dirt, do not give rise to the thought of purity. 9. Even if one does not cultivate meditation, does not recite mantra phrases, does not abandon sleep, does not guard the sense-doors, and equally partakes in the five pure foods, one should have no attachment to one's entire retinue, no thought of enemi 10. Moreover, one should not delight in associating with kṣatriyas, brahmins, vaiśyas, śūdras, and so forth, nor should one avoid the defiled actions of caṇḍālas, tanners, and those who clean toilets. 11. Either with glutinous rice, or with the leaves of betel, or with poisonous and spicy medicines, sour, salty, bitter, and bland, as well as fragrant and delicious, leftover food and drink, due to the non-dual wisdom of the bodhi mind, there is nothing 12. Moreover, one obtains naturally born kaśa flowers, places them in a lotus flower vessel, enters śirīṣa and siddha medicine to become nectar, anoints the body with charnel ground ash, wears variegated tattered clothes, and adorns with a garland of bil 13. Furthermore, Vajra Treasury said: 14. Because the six sense faculties are pure, all sense objects are vastly pure. 15. Hasn't the World-Honored One said that the purity of these sense faculties is the great hero's armor? 16. Vajra Treasury addressed the Buddha, saying: 17. World-Honored One! 18. This great samādhi cannot be known by the śrāvakas. The Buddha's words are definitive, like a moment free from afflictions. The Tathāgata does not speak of this in the four kinds of doctrinal principles. What is called expedient teaching? 19. The Buddha said: 20. Vajra Treasury! 21. Listen single-mindedly. I will now use skillful means to teach the great samādhi for those with great resolve, 22. For example, māsā means fruit and mīrā means to summon, as in🔽 23. For example, maññ means the meaning of fruit, mi la means the meaning of summoning, kaṭapūtanaka means the meaning of coming and going, asatparivāra means the meaning of 24. jewel treasure, maṇḍala means the meaning of drum sound, nuru nuru means the meaning of a person of little virtue, gṛhagraha means the meaning of a person of good fortune, kṣānti kṣānti means the meaning of non-contact, padma pātra means the meaning 25. It is the meaning of vajra. For example, saying 'kūla' means the meaning of lotus. Saying 'kūlaṃ' 26. means the meaning of category. Saying 'varṇa' means the meaning of discrimination and non-discrimination. 27. It is said in the same way for the five divisions of the Buddha. For example, saying 'numi' means the vajra division. Saying 'nāti' means the lotus division. Saying 'caṇḍālī' means the jewel division. Saying 'vajrāṭ' means the tathāgata division. Say 28. Moreover, the practitioner attains the accomplishment of vajra water, makes offerings, and then drinks it himself. 29. The Buddha said: 30. Vajra Mahāsattva! 31. I will tell you, do not respect and accept them all, and do not recklessly proclaim this mantra method of the great true word of the consecration of the adamantine wisdom of emptiness, for you will certainly incur great offenses and sins, or be harme 32. Even if there are people who are like the king of physicians or the Buddha-guide in this samādhi, do not explain this method to them, for the messenger Acalanātha and the four great wisdom goddesses will become greatly angry. This is called the mean 33. Chapter 14: The Section on the Collection of All Ritual Texts, Part 14 At that time, Vajragarbha, the foremost, together with all the Vajraḍākinīs, gave rise to doubt and great sorrow, and said to the Buddha: 34. World-Honored One! 35. In the previous chapter on practice, it was said that the accomplishment of vajra dance and song is for those who have received the consecration of the deity. What is meant by dance and song? 36. What is meant by consecration of the deity? 37. For which mudras are the functions of anger and so forth taught? 38. Moreover, in the mantra chapter, the seed of the Nairātmyā-vidyā is mentioned. What is it? 39. From what does the seed arise? Paragraphs: $ 0 3 6 13 16 19 28 29 33 #
Please segment these sentences into coherent paragraphs: 0. If the action has already arisen, has already been initiated, has already been born, has already been produced, has already been turned, has already been manifested, has already been accumulated, has already appeared, has passed away, has ended, has 1. What is future action? 2. Answer: 3. If the action has not yet arisen, has not yet been initiated, has not yet been born, has not yet been produced, has not yet been turned, has not yet been manifested, has not been accumulated, has not appeared, is categorized as future, future in kind 4. What is present action? 5. Answer: 6. If the action has already arisen, has already been initiated, has already been born, has already been produced, has already been turned, has already been manifested, has been accumulated, has appeared, abides without having already passed away, witho 7. What is internal action? What is external action? 8. Answer: 9. If a practice exists in this continuum, has been attained and not lost, it is called an internal practice. 10. What is an external practice? 11. Answer: 12. If a practice exists in this continuum, either it has not been attained before, or it has been attained but lost, or it belongs to another continuum, or it is not a sentient being, it is called an external practice. 13. What is coarse and what is subtle? How are coarse and subtle practices established? 14. Answer: 15. They are established by comparison. 16. How so? 17. Answer:🔽If one compares a practice with only investigation and no analysis to a practice with both investigation and analysis, then the practice with both investigation and analysis is called coarse; 18. if one compares a practice with both investigation and analysis to a practice with only investigation and no analysis, then the practice with only investigation and no analysis is called subtle.🔽If one compares a practice with neither investigation n 19. if one compares a practice with only investigation and no analysis to a practice with neither investigation nor analysis, then the practice with neither investigation nor analysis is called subtle. 20. If one compares practices of the desire realm to practices of the form realm, then practices of the desire realm are called coarse; 21. If one observes in relation to the practices of the desire realm, then the practices of the form realm are called subtle.🔽If one observes in relation to the practices of the formless realm, then the practices of the form realm are called coarse; 22. if one observes in relation to the practices of the form realm, then the practices of the formless realm are called subtle.🔽If one observes in relation to the practices of the unconditioned, then the practices of the formless realm are called coarse; 23. if one observes in relation to the practices of the formless realm, then the practices of the unconditioned are called subtle. 24. Thus establishing coarse practices and subtle practices, this is called coarse or subtle. 25. What is meant by establishing inferior practices and superior practices? 26. Answer: 27. Establishing inferior practices and superior practices in relation to observation. 28. How is this so? 29. Answer:🔽If one observes in relation to the practices of the obscured and indeterminate, then the unwholesome practices are called inferior;🔽if one observes in relation to the unwholesome practices, then the practices of the obscured and indeterminate 30. If one observes in relation to the practices of the unobscured and indeterminate, then the practices of the obscured and indeterminate are called inferior; 31. If one contemplates the unwholesome and indeterminate actions, then the indeterminate actions are called superior. 32. If one contemplates the contaminated wholesome actions, then the indeterminate actions are called inferior; 33. if one contemplates the indeterminate actions, then the contaminated wholesome actions are called superior.🔽If one contemplates the uncontaminated wholesome actions, then the contaminated wholesome actions are called inferior; 34. if one contemplates the contaminated wholesome actions, then the uncontaminated wholesome actions are called superior. 35. If one contemplates the actions of the form realm, then the actions of the desire realm are called inferior; 36. if one contemplates the actions of the desire realm, then the actions of the form realm are called superior. 37. If one contemplates the actions of the formless realm, then the actions of the form realm are called inferior; 38. if one contemplates the actions of the form realm, then the actions of the formless realm are called superior. 39. If one contemplates the unattached actions, then the actions of the formless realm are called inferior;🔽if one contemplates the actions of the formless realm, then the unattached actions are called superior. Paragraphs: $ 1 4 7 13 25 35 #
Please segment these sentences into coherent paragraphs: 0. She had many things to do. 1. There are many. 2. There are many mistakes. 3. It was a lot of fun. 4. There are many things that are not produced. 5. There is no anger, but there is much. 6. O children of the Victor! 7. Bodhisattvas who live in the Bodhisattva Land of Joy are happy and remember the Blessed Buddhas. 8. I remember the teachings of the Buddha and I rejoice. 9. The bodhisattva great beings are remembered and delighted. 10. They are happy and remember the bodhisattvas conduct. 11. They are happy and remember the perfection of purity. 12. I remember and rejoice in the special bodhisattva levels. 13. It is the bodhisattvas uninterrupted activities that they remember and delight in. 14. I remembered the teachings and scriptures of the Tathāgata and was very happy. 15. They are happy and remembering the accomplishment of the welfare of sentient beings. 16. I remember and rejoice in the methods of entering the wisdom of all tathāgatas. 17. He thought, I have returned from the land of all beings. 18. I am very happy that I have come to the level of the Buddha. 19. I am far from the world of youth. 20. I am very happy, I am close to the level of wisdom. 21. I will be happy to stop all the fear of the lower realms and the lower realms. 22. I am the refuge of all living beings. 23. I am that. 24. The Tathagata will see it and will be delighted. 25. I will go to the land of the tathāgatas and be happy. 26. I am filled with the equality of all bodhisattvas. 27. I am free from fear, excitement, excitement, and excitement. 28. Why? 29. O children of the Victor! 30. The bodhisattvas, as soon as they have attained this bodhisattva level of joy, are afraid of this. 31. Fear of being without a life force. 32. Fear of not being praised. 33. Fear of death. 34. Fear of the lower realms. 35. All these fears of worry and anxiety in the world are nonexistent. 36. Why? 37. This is because it is free from my conception. 38. If you have no self-cherishing mind, 39. How could you be willing to give everything? Paragraphs: $ 0 6 17 28 38 #
Please segment these sentences into coherent paragraphs: 0. And says like this: 1. Venerable bhagavans, be mindful. 2. This so-and-so,🔽so-and-so as upādhyāya, 3. now from the saṃgha requests to receive the upasampadā ordination. 4. This so-and-so, 5. so-and-so as upādhyāya, 6. now from the saṃgha begs to receive the upasampadā ordination. 7. If the saṃgha's time is right and it agrees, 8. the saṃgha should allow it. 9. I in the assembly for so-and-so as upādhyāya, 10. examine so-and-so's obstacles. 11. This is the announcement. 12. This is the end of the ritual for asking about obstacles in the middle. 13. Next, the karma master in the saṃgha should ask about the obstacles. 14. That person receiving the precepts bows to the karma master, 15. squats, joins palms, and is taught to say like this: 16. Venerable, listen. 17. This is your time of truth, time of true words. 18. I now have a few questions for you. 19. You should answer without fear. 20. If there is, say there is. 21. If there is not, say there is not. 22. Do not speak falsely. 23. Are you a man? 24. Answer: Yes. 25. Do you have male organs? 26. Answer: Yes. 27. Are you twenty years old or more? 28. Answer: Yes. 29. Do you have the three robes and alms bowl? 30. Answer: Yes. 31. Are your parents alive? 32. Answer: Yes. 33. Do they allow you to go forth? 34. Answer: Yes. 35. If they say they are dead, there is no need to ask further.🔽Are you not a slave? 36. Are you not a stolen person? 37. Are you not here seeking profit? 38. Are you not a person with disputes? 39. Are you not a person sold by others?🔽Are you not a person selected by the king's household?🔽Are you not a person feared by the king's household? Paragraphs: $ 0 14 24 35 #
Please segment these sentences into coherent paragraphs: 0. The first was Jiangning Xingying. 1. The second was Niutou Mountain Huilang.🔽The third was Xingshan Daorong. 2. The fourth was Jiangshan Zhaoming.🔽The fifth was Niutou Fading. 3. The sixth was Niutou Dingkong.🔽The seventh was Niutou Mountain Huishe.🔽The eighth was Youqi Daoyou. 4. The ninth was Niutou Mountain Ningkong.🔽The tenth was Jiangshan Daochu. 5. The eleventh was Youji Zang Chan Master.🔽The twelfth was Niutou Linghui.🔽The thirteenth was Youqi Daoying. 6. The fourteenth was Niutou Juying.🔽The fifteenth was Shi Shan Fachang. 7. The sixteenth was Longmen Ningji.🔽The seventeenth was Zhuangyan Yuan Chan Master. 8. The eighteenth was Xiangzhou Daogian.🔽The nineteenth was Nun Mingwu. 9. The twentieth was Layman Yin Jing. 10. The tenth generation of the thirty-first ancestor. 11. Chan Master Huishe. 12. He had one Dharma heir. 13. It was Qingyuan of Qixia in Runzhou. 14. The thirty-second ancestor, Venerable Hongren, the fifth ancestor in this land, had thirteen Dharma heirs who branched out. 15. The first was Shenxiu of the Northern School.🔽One was Huian of Mount Song. 16. One was Daoming of Mount Meng.🔽One was Tanguang of Yangzhou. 17. One was Shenzao of Suizhou.🔽One was Fazhi of Jizhou.🔽One was Zhiji of Zizhou. 18. One was Fazhao of Shuzhou.🔽One was Yifang of Yuezhou. 19. One was Daojun of Zhijiang.🔽One was Xuanze of Changzhou. 20. One was Sengda of Yuezhou. 21. One was Liu, the magistrate of Mount Baishan. 22. The second generation of the thirty-second ancestor. 23. It was Chan Master Shenxiu. 24. He had nineteen Dharma heirs. 25. The first was Jufang of Mount Wutai. 26. The second was Zhifeng of the Yellow River.🔽The third was Chan Master Jiangmo Zang of Yanzhou. 27. The fourth was Daoshu of Shouzhou.🔽The fifth was Quan Zhi of Huainan. 28. The sixth was Cilang of Jingzhou. 29. The seventh was Puzhi of Mount Song.🔽The eighth was Dafofo Xiangyu. 30. The ninth was Yifu of the Western Capital.🔽The tenth was Chan Master Hulei Cheng.🔽The eleventh was Chan Master Ri of the Eastern Capital. 31. The twelfth was Bianjing of Taiyuan.🔽The thirteenth was Yuanguan of Nanyue.🔽The fourteenth was Chan Master Du of Runan. 32. The fifteenth was Chan Master Jing of Mount Song.🔽The sixteenth was Chan Master Xiao Fu of Jingzhao. 33. The seventeenth was Chan Master Guanshan of Jinzhou.🔽The eighteenth was Chonggui of Runzhou. 34. The nineteenth was Huaikong of Anlu. 35. The second generation of the thirty-second patriarch. 36. He said, National Master Huian of Mount Song. 37. His dharma heirs numbered six.🔽One was Ren Jian of Fuxian in Luoyang. 38. One was Pochadu of Mount Song.🔽One was Yuangui of Mount Song. 39. One was Tangan of Mount Chang.🔽One was Yuanji of the capital Ye. Paragraphs: $ 0 10 14 22 35 #
Please segment these sentences into coherent paragraphs: 0. Therefore, when all the objects are apprehended, it follows that they would be seen all at once. 1. Thus, the appearance of something seen all at once is not due to speed. 2. Moreover, the experience of seeing something all at once is the appearance of something clear. 3. If, on the other hand, you imagine that you see something all at once because of speed, 4. then you would not understand the sequence of seeing something earlier and something later. 5. How could there be the appearance of something very clear and distinct all at once? 6. Therefore, the experience of seeing something all at once is established as true without any conceptualization.🔽Moreover, 7. Even though the variegated form of a butterfly, etc. 8. is not one, why is it seen? 9. If the variegated is one, 10. this is even more amazing. 11. It is not one because it is variegated. 12. For example, it is like the form of a reflection. 13. If the form base that is apprehended is not the apprehension of many subtle particles, 14. then, because the form of a multicolored object, such as a butterfly wing, is not a single thing, 15. it would not appear simultaneously. 16. But if the form of a multicolored object, such as a butterfly wing, is a single thing that has various parts, 17. then if you accept that, it would be more amazing than a multicolored butterfly wing. 18. Therefore, if it is various, it cannot be a single nature. 19. In this way, that which is called “multicolored” is an entity that has mutually different aspects, and it is described as “other.” 20. How could it be one and many? 21. Therefore, a variegated butterfly is not a unity, 22. just as the forms of different jewels, such as lapis lazuli, ruby, pearl, etc., are not. 23. But the jewels are different because they are different substances. 24. They have a variegated form. 25. But in the case of a variegated butterfly, there is no appearance of different substances. 26. But is it not the case that the appearance of difference in a variegated butterfly cannot be denied? 27. The determination of difference is difference. 28. Therefore, a variegated butterfly, etc., is not a unity. 29. But in the case of jewels, the appearance of different parts, such as blue, etc., 30. Thus, the blue form is apprehended by sapphire and the red form is apprehended by ruby, and the specific tactile objects are observed in jewels. 31. But in a multicolored butterfly, the different forms do not appear, 32. and the different tactile objects do not appear. 33. Therefore, they are the same. 34. Here we say: 35. A multicolored cloth and so on 36. are similar in having different aspects.🔽Here, the different aspects of blue, green, and so on are said to be the cause of the different aspects of sapphire and so on. That is similar in a multicolored butterfly and so on. 37. Thus, in a multicolored butterfly and so on, the different aspects of blue and so on are blue, 38. The thought This is the nature of yellow is the perception of yellow alone. 39. The tactile sensation is different because it is helpful. Paragraphs: $ 0 6 13 21 26 34 37 #
Please segment these sentences into coherent paragraphs: 0. Advancing, it is not the distinct or perfect [teachings]. 1. It is merely the meaning of the three beasts crossing the river together in emptiness. 2. If it is said to be emptiness, provisional, and the middle, 3. the three kinds are gradual and each has differences. 4. The three statements are all empty. 5. Because there is no master, it is empty. 6. Because it is set up in vain, it is empty. 7. Because it has no boundaries, it is empty. 8. The three kinds are all provisional. 9. Because they have the same names, they are provisional. 10. The three statements are all the middle. 11. Because the middle is true, the middle is the capacity, and the middle is the reality, they are all the middle. 12. This obtains the distinct and loses the perfect, and so on. 13. If it is said to be emptiness, provisional, and the middle, 14. although there are three, it is one; although it is one, it is three. 15. They do not obstruct each other. 16. The three kinds are all empty. 17. Because the path of words and thoughts is cut off. 18. The three kinds are all provisional. 19. Because they only have names. 20. The three kinds that are both middle and extreme are: 21. Because they are the true aspect of reality, 22. They are simply referred to as emptiness. 23. They are endowed with the provisional and the middle. 24. To understand emptiness is to understand the provisional and the middle. 25. The other two are also like this. 26. One should know that hearing a single dharma, 27. Giving rise to various understandings and making various vows, 28. Is precisely giving rise to various bodhicitta. 29. This can also be understood. 30. The pure lands, retinues, practices, and Dharma extinction, 31. The suffering experienced and transgressions committed, 32. The giving rise to bodhicitta is similar to the previous and can be understood. 33. I will not record it in detail again. 34. The above explanations are already numerous. 35. I will now conclude with the three kinds of calming and contemplation. 36. However, the nature of dharmas is not even a single dharma. 37. How can it be deduced as three, four, etc.? 38. Now I speak of one, two, three, four, etc. 39. The Dharma nature is what is deluded about. Paragraphs: $ 0 8 13 20 26 30 35 #
Please segment these sentences into coherent paragraphs: 0. On the day of the wedding, that king set out many delicacies, and all the food and drink contained poison. 1. At that time, King Half-bhikkhu sent a messenger to tell Vetharīṣī, 2. I have already made preparations. You should come quickly. 3. When the messenger arrived, Mahāmaudgalyāyana said to the king: 4. It is not appropriate to act hastily. We should carefully consider this matter. 5. It is a matter of ancient times that neighboring countries become enemies. Every time there is a dispute or battle, it is difficult to be intimate with each other. 6. The king said: 7. Who should we consult with? 8. He replied: 9. Great King! 10. Please do not worry. I have a parrot named Viśeṣa, who has great wisdom and is good at understanding human feelings. Send him to that city to observe and report back. 11. The king said: 12. Do as you wish. 13. At that time, the parrot, having received the order, flew and arrived at that city. Perched on a treetop, he looked around to observe who could be consulted about communication coming and going. 14. Who was worthy of being entrusted with this matter? 15. In the end, there was not a single bird with whom he could discuss it. 16. He then entered the royal palace and in the bamboo grove saw a śārikā bird's nest. He went to the side of the nest and exchanged greetings: 17. Where do you come from? 18. The peacock replied: 19. I came from the north, from King Śrī's place. I was formerly a garden keeper. Śārikā was my wife. She is young, with an incomparably upright appearance, diligent, wise, and skilled in speech. She went out to play for a while and was caught by an eagl 20. He replied: 21. I have never heard of or seen a peacock taking a śārikā as his wife. I have only heard that a peacock will take another peacock as his wife. 22. At that time, the peacock further used various skillful means and words to persuade him, and spoke a verse, saying: 23. I am the king of the north, the garden keeper of Śrī; 24. Śārikā is my wife, wise and eloquent. 25. She went out to play for a while and was taken away by an eagle; 26. and was blown here by the wind.' 27. Śāri said in reply: 28. 'Śāri's wife, the parrot, has never heard of this matter; 29. Bring the parrot back, and the wise will know together.' 30. Having each spoken a verse, they further discussed and agreed with each other's opinions. They became husband and wife, and their feelings were intimate without any gap. 31. At that time, Saṃbhava saw that the king's family was making various kinds of exquisite pastries, with many different colors and all of them rare. After Saṃbhava saw this, he said to Śāri: 32. 'Why is the palace preparing such sumptuous food? Can I taste it now?' 33. She replied: 34. 'Although there are such exquisite pastries, they all have poison in them.' 35. He asked: 36. 'Why is that?' 37. She replied: 38. 'It is for King Veṭṭheyya who is coming to consummate the marriage. This food and drink is prepared, but there is a secret intention to harm the king's army.' 39. Having inquired in detail and thoroughly investigated, he spoke a verse, saying: Paragraphs: $ 0 3 6 10 13 20 31 39 #
Please segment these sentences into coherent paragraphs: 0. and because one who possesses jhāna, by going to a secluded place, is as if hidden in solitude due to the absence of company, 1. therefore it is said, “gone away from that place,” etc. “The mind is in the mind” means 2. “The growth that is dependent on the opening up of the mind” is the growth of the mind. 3. It is “not contracted” : it is not contracted, not depressed.🔽“As many” : the meaning here is “as many as there are.” 4. “Of them” is the genitive case.🔽And the specification must be desired by some distinction. 5. And since the Blessed One’s disciples, the lay followers, who dwell in Rājagaha are endowed with certain special qualities, and since this lay follower is endowed with those same qualities, 6. the specification is made by saying “one of them.” 7. “Of them” : of the wanderers. “By talk” : by animal talk. “By view” : by the view of individuality. 8. “By gain” : by gain. “By work” : by action. “By conduct” : by conduct that should be observed towards each other. 9. “By life” : by the life that should be lived day and night. “By manner” : by the manner of standing, etc. 10. Having come together, having met together, having become a heap, in the place where others are sitting down. 11. And they are wilderness and they are groves, thus they are wilderness-groves. Herein, what is productive of the wilderness-dweller’s quality should be understood as “wilderness” . 12. A grove is the place beyond the village where people do not go about, where there is no ploughing with the ploughshare and goad. For this is said:🔽“A grove: this is a term for a remote lodging” . 13. “A grove: this is a term for a lodging in a forest thicket” .🔽“A grove: this is a term for a frightening lodging” .🔽“A grove: this is a term for a lodging with no sound” . 14. “A grove: this is a term for a lodging at the outskirts” . 15. “A grove: this is a term for a lodging not frequented by people” .🔽That is why it is said above “freed from the vicinity of villages” . 16. They are remote, thus they are outskirts . 17. “Farther away” and so on. “In the vicinity of the monastery”: in the vicinity of the monastery as a place of access. “Crowded with people”: 18. with people traveling on the road. “With little noise”: with little sound, because of the absence of loud sounds. “With little sound of human beings”: 19. with the sound of human beings that has arisen by their coming together and occurring in one place. Since the meaning of that is not well distinguished, 20. therefore it is said, “with the sound of human beings whose meaning is not well distinguished.” “With little wind”: with little sound. “Suitable for making a declaration”: 21. by this it is also distinguished that those places are suitable for the characteristic of a forest, for seclusion from people, 22. and for seclusion from the forest, as well as by “suitable for solitude.” 23. “By what”: in the sense of reason, and in the sense of companion, it is said, “by what reason, by what person.” For one demonstrative pronoun can have the function of distinguishing many meanings, as in the case of the words for the nominal bases. 24. “Discussion” is the discussion of talk by way of conversation. “The manifestation of knowledge” is the state of being of manifest knowledge. 25. But that is by way of giving an answer to another’s statement or by way of giving a counter-answer to an answer given by another. 26. “By the method of counter-answer” is what is said. For he who moulds another’s statement by the method of the three propositions 27. and moulds his own statement by the method of the three propositions, he makes manifest, he makes clear, the state of being of such a statement🔽by the manifestation of knowledge. “In empty houses” means in empty houses for living in. 28. “Are destroyed” means are lost, are ruined, are gone. “His wisdom would not be lost” means that his wisdom, which has become confident by the occurrence of various replies to questions asked by way of the questions and counter-questions he has made, 29. “We would be defeated” means we would be defeated as if without courage. That defeat of another by way of a net of argument 30. “I would praise it” : he said this because it would be like praising a pot that is empty.🔽The illustration of the empty pot was given to show the meaning of that. 31. “A filled pot, however, is not like that” is said to show it by way of a contrast.🔽“Showing his own power of knowledge” : showing his own power of knowledge, which is not real.🔽“Unmixed” : unmixed because there is no difference in kind. 32. If there were a difference in kind, then just as the ass-colt would not be a horse because of the difference in kind, so the lion would not be a lion because of the difference in kind. 33. Therefore he said “unmixed lion with the mane.”🔽“On the spot” : at that very moment.🔽“The river named Sumāgadhā” : some say this, but that is wrong. 34. To show this, he said “the lotus pond named Sumāgadhā.” 35. “On the bank of which” is said to show the existence of that lotus pond in another sutta. 36. “The abode of peacocks” : the abode of peacocks is there. 37. Or alternatively, it is a store because it is stored there, a store of peacocks is a peacock store,🔽a place where peacocks are given and stored. Hence he said “where peacocks are stored” and so on. 38. Since the Nigrodha tree is a preacher of self-mortification,🔽and since he sees that in the Dispensation the bhikkhus, having abandoned the practice of self-mortification, 39. live by the practice of meditation and have attained the highest bliss, Paragraphs: $ 0 3 7 11 17 23 28 32 35 38 #
Please segment these sentences into coherent paragraphs: 0. The Huayan says: 1. The Dharma of Manjushri is always thus. 2. The Dharma King has only one Dharma. 3. All fearless people 4. One path leads to liberation from birth and death. 5. But those who wish to leave the world 6. In the Dharma of nameless characteristics, forcefully give it names and characteristics. 7. Causing those who receive the teachings to thereby attain enlightenment. 8. Therefore, two kinds of correctness are opened: 9. First, the correctness of essence; 10. Second, the correctness of function. 11. That which is neither true nor worldly is called the correctness of essence. 12. That which is both true and worldly is called the correctness of function. 13. The reason is this. 14. The true nature of all dharmas is beyond words and thought. 15. It has never been true or conventional. 16. Therefore, it is called the essence. 17. It transcends all biases and is called correct. 18. Therefore, it is called the correct essence. 19. As for the correct function, 20. the essence is beyond names and words, and beings have no way to awaken to it. 21. Although it is neither existent nor non-existent, it is forcefully spoken of as true and conventional. 22. Therefore, it is called function. 23. This truth and conventionality are also not biased. 24. It is called correct. 25. Therefore, it is called the correct function. 26. Question: Since it is said that truth and conventionality are the two extremes, 27. why is it called correct? 28. Answer: As for the conventional that is provisionally existent due to causes and conditions,🔽the provisional existence cannot be said to be definitely existent. 29. The provisional existence cannot be said to be definitely non-existent. 30. This provisional existence is far removed from the two extremes. 31. Therefore, it is called correct. 32. As the conventional existence is so, 33. the true non-existence is also so.🔽The provisional non-existence cannot be definitely non-existent. 34. The provisional non-existence cannot be definitely existent. 35. Because it is far removed from the two extremes, it is called correct. 36. Question: Why distinguish the two kinds of correctness in terms of essence and function? 37. Answer: In the latter age, those with dull faculties often fall into bias and error. 38. The four reliances appear in the world to rectify the Buddha's teachings. 39. Therefore, the correctness of function is explained. Paragraphs: $ 0 3 8 13 19 26 32 36 #
Please segment these sentences into coherent paragraphs: 0. What is wrong? 1. It refers to the hells, animal realm, and hungry ghost realm. 2. What is the wrong path? 3. Namely, killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, ill-will, and wrong views. 4. What is right? 5. Namely, humans, gods, and nirvana. 6. What is the right path? 7. Namely, not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, not engaging in divisive speech, not speaking harshly, not engaging in frivolous speech, being free from greed, free from ill-will, and having right views. 8. After the Buddha taught this sutra, the monks heard what the Buddha taught, and joyfully undertook to follow it. 9. (792) Thus have I heard. 10. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 11. At that time, the World-Honored One told the monks... as above. 12. The difference is: 13. What is the path to evil destinies? 14. Namely, killing one's father, killing one's mother, killing an arhat, destroying the harmony of the Saṅgha, maliciously drawing blood from a Buddha... The rest is the same as above. 15. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 16. Thus have I heard: 17. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 18. At that time, the World-Honored One told the monks: 19. There is a path that flows with the current, and there is a path that flows against the current. 20. Listen carefully and consider it well, and I will explain it to you. 21. What is the path that flows with the current? 22. It refers to wrong views, up to and including wrong concentration. 23. What is the path that flows against the current? 24. It refers to right views, up to and including right concentration. 25. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 26. As with flowing with the current and going against the current, so it is with the path of retrogression, the path of progress, the lower path, the higher path, and the three paths of practice, which are also explained as above. 27. Thus have I heard: 28. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 29. At that time, the World-Honored One told the bhikṣus: 30. There is the śramaṇa and the Dharma of the śramaṇa. 31. Listen carefully and consider it well, and I will explain it to you. 32. What is the Dharma of the śramaṇa? 33. It refers to the Eightfold Noble Path - right view up to right concentration. 34. What is the śramaṇa? 35. One who accomplishes this Dharma is called a śramaṇa. 36. After the Buddha spoke this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 37. (795) Thus have I heard. 38. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 39. At that time, the World-Honored One told the bhikṣus: Paragraphs: $ 9 16 27 37 #
Please segment these sentences into coherent paragraphs: 0. then he does not even notice the net and the snare when he enters them.’ 1. “But if, O you of great wisdom, the snares are many and various, 2. They catch one who has gone too far, and then at life’s end.” 3. The connection of these verses should be understood according to the method of the text. 4. Herein, “I would go,” etc., means: “Great king, whether I go from here or not, I will not become immortal by that going or 5. not going. For whether I go from here or not, I am not free from death. But before this, 6. having served you when you were happy, how could I now abandon you when you are unhappy?” He says this. 7. “Death,” etc., means: whether I come to you, death would come to me with you, or whether I go, life would come to me without you. 8. Of those two, the death that comes to me with you is the better for me, but the life that comes to me without you 9. is not the better for me. “I like,” etc., means: I like that state, that result, which is yours. 10. “How can it be right for you, Sumukha, who are free, who have sense, who are wise, 11. to approve of the fate that would be mine, if I were bound by a strong rope of hair, and were in the power of my enemies?” 12. “Bird” means one who has wings. “Both” means that when the life of both of us is at an end, what good do you see 13. in me, or in you, or in the rest of our relatives? “What” here the negative na is a simile. 14. “Golden-winged” means having golden wings. This is the reading. The meaning is: having wings like gold. “In the dark” means in the dark. “Done” means made. This is the reading. The negative na of the first line is connected with this 15. “not done” means made as if done. This is what is said: even if you were to give up your life, 16. or not give it up, because of the absence of my life, your giving up of your life, 17. Just as a man who has no merit would not see even a little visible form, so, in the absence of merit, you would not see even a little of the people who are living beings. 18. When you are accumulating living beings, for what purpose would you shine?” 19. “When the Dhamma is honoured, it shows the benefit”: when the Dhamma is worshipped and respected, it shows the benefit, it shows the growth. 20. “When one is looking for”: when one is looking. “The benefit that comes from the Dhamma”: seeing the benefit that has arisen from the Dhamma.🔽“The bond”: the affection. “The Dhamma of the good”: the nature of the wise. “The friend”: the friend who do 21. “That is the nature of a good friend”: that is the nature of a friend who does not abandon. “The Dhamma of the good”: the Dhamma of the wise. “Is well known”: has become evident. “If you wish”: if you wish, if you desire, if you want. “You should do 22. “But even if it comes to that”: but even if it comes to this, even if it comes to this time, when I am bound by a snare in this place. “The highest restraint”: the highest fulfilment. 23. “Thus they were arguing” means that they were arguing with each other, saying, “You go, I won’t go.” “The noble ones” means the noble ones in conduct. 24. “They saw him coming” means that they saw him coming, having put on the yellow robes, having tied on the red garland, and having taken the club. 25. “As if they were sick” means as if they were sick with death. “They thought” means that, monks, both of them 26. saw the enemy coming. “For a long time” means for a long time. “They were friendly” means they were soft-hearted towards each other. “They did not move from their seats” means 27. they did not move from their seats, they remained seated as they were. But Sumukha, thinking, “This hunter has come, he will strike me first,” 28. sat down with the great being behind him. 29. “Dhataraṭṭha” means the geese. “They saw them flying about” means they saw them flying here and there in fear of death. “They were alarmed” means 30. they approached the other two. “They thought” means they considered, thinking, “Are they bound or not bound?” 31. and, slackening his speed, went slowly. “As he sat bound and bound”: bound by the Great Being 32. and after slackening his speed, he went slowly. “Having approached and sat down near the bound one” means having approached and sat down near the Great Being who was bound. “Looking at the Great Being with a sorrowful face” means looking at the Great 33. “Being doubtful” means thinking “Why is this unbound one sitting near the bound one? I will ask the reason,” he became doubtful. 34. “Having become” means the meaning is “having become.” “The white ones” means the geese, or else the pure, spotless ones, the meaning is “having the color of polished gold.” 35. “The grown ones” means the ones with a grown body, the ones with a large body. “What now” means “although this one is bound with a great noose,” 36. “he does not go in one direction” means he does not go in one direction for the purpose of escaping, the meaning is “that is not right.” “Although he is strong” 37. means although he is endowed with strength. “Bird” means he addresses him. “Having thrown off” means having abandoned. “The others go” means the remaining birds go. 38. “The weaker one” means the one who is abandoned. 39. “Enemies of the birds” : enemies of the birds. “Until the time comes” : until the time of death comes. Paragraphs: $ 1 3 10 14 19 23 29 34 #
Please segment these sentences into coherent paragraphs: 0. The Buddha said, I have no idea what is happening. 1. If you think, I will remove it, you will lose it. 2. The belief that the family is indestructible. 3. If you think, This is not the absence of a subject, it would be the true oneness. 4. The term clearness refers to the fact that the mind is not a thing. 5. The clear is the reason. 6. If, then, is accepted. 7. Since the reasoning and the luminosity are asserted to be the same by others, how could the luminosity be valid? 8. If this were not the case, then it would be necessary to accept that they are different in being the same because they are different from the realms of existence and happiness. 9. If it is, then it is a statement that is accepted. 10. How could it exist, since it is a single thing that is not a single thing? 11. If it is true, it is instantaneous. 12. The moment of the spread is accomplished, and the moment of the destruction is accomplished. 13. Furthermore, the length of the time of the person is determined by the length of the persons life. 14. Again, when the fire is completely extinguished from the same sign, why is it not asserted that the so-called perception is a special view? 15. Because they understand the meaning of what has already been understood. 16. No, he said. 17. It is the same with direct perception. 18. A. There is no higher quality than direct perception, which dispels the doubts that enter the intermediate state. 19. No, he said. 20. The latter is more likely to be superior to what is seen by an inferential person. 21. Therefore, it is seen in general. 22. There is nothing that is called a special observation of things that are destroyed in a moment. 23. Some negative views are like a pillow. 24. The word does follow is not a valid reasoning. 25. This is contradictory to my own words. 26. The words that are used to express this are thought. 27. To say that it is not valid is contradictory because it refutes the fact that it is a valid cognition, and to say that it is not valid is contradictory because it is a valid cognition, in order to understand ones own mind. 28. The refutation of this will be clarified later. 29. The valid cognition of beauty is not valid cognition, because it is inferred from its own point of view. 30. The third method is the same as the wrong consciousness, because it is the first sign of the path. 31. The eye and so on are like the limbs of a bed, a chair, and so on, because they are the accumulation of the benefit of others. This is the third way to harm the desire. 32. This is the third stage of the path, and it is the third stage of the path. 33. The third method is not a reason for inference. 34. The second method is the same because it is not a conjecture. 35. Furthermore, it is contradictory to posit them in any way. 36. The phenomena that are meant to be expressed are not the specialists. 37. Since they are part of the collection, they are like the nature of the subject. 38. This is because all inferences are established as inferences. 39. All of these are contradictory and contradictory. Paragraphs: $ 0 3 7 12 16 18 23 28 31 35 #
Please segment these sentences into coherent paragraphs: 0. The means of establishing one's own position can refute the opponent's position. 1. Because it must be directed at the other. 2. There are those that are means of refuting but not means of establishing. 3. Like revealing faults in refutation. 4. Some explain that 5. this does not exist. 6. Because it only refutes the other's position and establishes one's own. 7. There are those that are means of establishing and also means of refuting. 8. Like truly establishing and refuting what the other has not established. 9. Some explain that 10. this does not exist. 11. Establishing means being able to explain one's own. 12. Refuting means going along with the other's position. 13. There are those that are neither means of establishing nor means of refuting. 14. Namely, semblance establishment and refutation. 15. There are those that are means of establishing but not semblance establishment. 16. Namely, the true means of establishing. 17. There are those that resemble establishment but are not means of establishment. 18. Excluding the definitive and contradictory. 19. The remaining similar establishments. 20. There are those that are means of establishment and also similar to means of establishment, namely the definitive and contradictory. 21. Some explain. 22. There is none of this. 23. This is only similar to establishment, not a means of establishment. 24. Although the proponent possesses words, 25. The other's cognition is undecided. 26. There are those that are not means of establishment and also not similar to means of establishment. 27. Namely, falsely refuting the established meaning of others. 28. There are those that are means of establishment and not similar to refutation. 29. Like the faultless inference. 30. There are those that are similar to refutation but not means of establishment. 31. Like the fourteen types of fallacies, etc. 32. There are those that are means of establishment and also similar to refutation. 33. Like the definitive and contradictory. 34. Some explain. 35. There is none of this. 36. This is only similar to refutation. 37. Not true establishment. 38. There are those that are not means of establishment and also not similar to refutation. 39. Namely, revealing fallacious refutations. Paragraphs: $ 0 7 13 24 28 #
Please segment these sentences into coherent paragraphs: 0. How is the world like an unreal flower in the sky, unborn and unceasing? 1. How does one awaken to the world? 2. How does one speak of being apart from words? 3. Who is apart from false imagination? 4. What is the analogy of space? 5. How many kinds of suchness are there? 6. How many perfections are there? 7. What are the causes for crossing over the stages? 8. Who reaches the state of no reception? 9. What are the two kinds of no-self? 10. How is the flame of wisdom pure? 11. How many kinds of wisdom are there? 12. How many precepts are of the nature of sentient beings? 13. Who gives rise to the natures of various jewels, maṇi pearls, and so forth? 14. Who gives rise to the various languages and natures of sentient beings? 15. Who reveals the sciences and arts? 16. How many kinds of gāthās are there, long and short verses? 17. What are the various kinds of composition? 18. What is called a treatise? 19. How are food and drink produced, and how are various desires produced? 20. What is called a king, a wheel-turning king, and a minor king? 21. How does one guard a country? 22. How many kinds of gods are there? 23. What is called the earth, the stars, the moon, and the sun? 24. Liberation and the practices of practitioners, each of these, how many kinds are there? 25. How many kinds of disciples are there? 26. What is called an ācārya? 27. How many kinds of buddhas are there? 28. How many kinds of births are there? 29. How many kinds of māras and non-Buddhists are there?🔽Here is the corrected and aligned text: 30. What are their natures and what are their minds? How many kinds are there? 31. How are their measurements established? 32. Please, most victorious one, explain. 33. How are emptiness, wind, and clouds? 34. How are memory and intelligence?🔽What are forests and trees? 35. What are vines and grasses? 36. What are elephants, deer, and birds? 37. How are they captured?🔽What is low and vulgar? 38. What causes low and vulgarity? 39. How are the six teachers included? Paragraphs: $ 0 7 12 16 20 24 30 34 37 #
Please segment these sentences into coherent paragraphs: 0. The meaning of the Great Mahāvajra is that, in the manner of pacifying the vajra posture, one is the victorious one over the nectar. 1. The pure view is a sign that the evil forces of the faulty concepts are subdued. 2. A. Apatihavajra. 3. Give me the armor of my own wisdom, the perfectly stable vajra, so that I may overcome the delusions of others. 4. The wisdom of the expanse of phenomena destroys the marks of things and purifies the obscurations. 5. OM GAVAJRA 6. The meaning of the meaning is: Give me the meaning of the meaning after the meaning of the meaning. 7. The Tathāgatas compassionate activity leads us from samsara and gives us the words the meaning. 8. Āhīvajra, the true vajra, pull me out of samsara! 9. It illuminates the mirrorlike sphere of wisdom. 10. The term tathāgata means to understand and to go. 11. Śākyamuni, I have received the teachings of the Buddha. 12. Because they run to the vajra of the heroes. 13. The meaning of the Tathāgatas Treasury of Activities. 14. The wisdom that performs actions causes various actions and destroys things. 15. The activity of guarding against anger has already been explained. 16. He will display the protectors of the four gates. 17. It is the protection of the signs of wisdom. 18. The four kinds of wisdom are taught in terms of the subjugation of compassion for the sake of the beings. 19. Sarva-ku-lam-a-dvas-ya. 20. Bless me, Vajradhara and his retinue! 21. The harmful. 22. The meaning of this is to pacify all the specifics of the Buddha. 23. The seal of the wisdom wheel is the gift of the siddhi and the purpose of subduing and eliminating harm. 24. Dharadar! 25. The nature of bodhicitta is peace. Take everything and practice it with vigilance. 26. It is the immeasurable great compassion that pacifies the afflictions, brings them to enlightenment, and brings them to the state of nonduality. 27. Dhiridhiri. 28. The nature of space is well supported by the two qualities. 29. The activity of the tathāgatas wisdom is to refute the reality. 30. I am a guru. 31. The meaning of this is that all beings should be protected by compassion. 32. Through the four doors, all things are subdued and controlled by compassion. 33. Sarvavajra Kulam Ajataya Savajra Ha! 34. Bless me with the vajra and the retinue, and pacify all harmful thoughts. 35. Amukma, Maryapa, and Pema. 36. I have turned away from my fear of being untimely. 37. The meaning of the verse is that the demons destroy. 38. This is the sign that the demons of things are destroyed, and that the demons of outer and inner things are destroyed. 39. I have already explained the meaning of the activity of the four gates of protection, the far-reaching wrath. Paragraphs: $ 0 2 5 8 11 14 18 20 25 30 33 36 #

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