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Please segment these sentences into coherent paragraphs: 0. and the arising, etc., should be understood as included.🔽Since contact is the most powerful among the conditions for the occurrence of feeling, 1. it alone is stated as “with the arising of contact.” But when that is included, the bases, objects, etc., are included too, by the common characteristic of being conditions for occurrence. 2. Thus it should be seen that the demonstration of the arising of all feeling without exception by way of conditions is accomplished by this.🔽The phrase “the characteristic of arising” refers to the arising by moment. 3. Arising is that from which something arises; 4. the characteristic of arising is the characteristic of a condition. Taking both the characteristic of a condition and the characteristic of a moment together, 5. he says, “Thus the arising of feeling is well seen.” 6. When he brings to mind as impermanent: feeling is impermanent because it is not lasting, having a beginning and an end, limited by rise and fall, 7. momentary, and temporary. Therefore, when he brings to mind as impermanent, seeing it as subject to destruction, 8. And the appearance of the feeling is known and evident to him as it actually is when he brings it to mind as fearful.🔽When he brings it to mind as painful, the appearance of the feeling is known and evident to him as it actually is when he brings it 9. because feeling is oppressed by rise and fall, because it is painful by nature, and because it is the basis for pain.🔽When he brings it to mind as not-self, the appearance of the feeling is known and evident to him as it actually is when he brings it 10. The words “as subject to destruction,” etc., are a summing up of the meaning stated by the words “as impermanent,” “as painful,” and “as not-self.” 11. Therefore the construction should be read as follows: “He knows feeling as subject to destruction, as fearful, as void,” and so on. 12. With the cessation of ignorance there is cessation of feeling: with the non-arising of ignorance through the attainment of the supramundane path, 13. With the cessation of the condition there is the cessation of feeling, because of the absence of a condition. The rest should be understood in the way already stated in the section on the origin of suffering. 14. Herein, the development of concentration is the development of the concentration of insight of the noble ones who have reached the culmination of the path. 15. The attainment of jhāna, which is the footing for that, should be understood. 16. It is in the way already stated in the Mahāpadāna Sutta.🔽Without taking measure: without taking a part, as in the case of the development of foulness.🔽In the case of the development of loving- kindness, the measure is not to be taken by apprehending 17. by extending it only to a limited number of beings. For there is no measure to be taken in this, thus it is immeasurable ; the immeasurable is the same as the measureless .🔽They are called “measureless” because they are to be extended , 18. Herein, the measureless states are a designation for the three trainings that a bhikkhu is able to train in when he has extended the measure of loving- kindness, compassion, gladness and equanimity to their limit.🔽But these are also called “measurele 19. Hence it is said: “He bears one in brief” , and so on. 20. Herein, it is reckoned thus, it is manifested thus, it appears thus, it is known thus, is what is said. 21. What is reckoned as profitable is what, when it is practised, unprofitableness is abandoned and profitableness increases. 22. He practises what is reckoned as profitable is what is said. The same method of explanation applies in the case of what is reckoned as to be experienced here and now, and what is reckoned as to be experienced in some future life, and what is reckoned 23. He does not allow to enter within himself is what is said. 24. The fourfold noble lineage 25. The word lineage is found in the passage, “He sits down overcoming the hip-bone” , where it refers to a stick to be placed at the junction of two rafters. 26. “As a reed is unattached to its fruit,🔽And as a fig to seeds that it bears,🔽So let a man go forth alone like a rhinoceros, 27. Unattached to any earthly thing” . 28. In the passage, “The sound of a drum, the sound of a tabor, the sound of a conch, the sound of a lute” , it refers to a kind of musical instrument. 29. “Veṇu” is what is called a bamboo. In such passages as “The elephant died with a sound of its backbone” , etc., it is a part of the elephant’s body, etc., 30. in the middle of its back. In such passages as “I will establish a family lineage” , it is a family lineage. In such passages as “The protector of the lineage, the guardian of the lineage” , it is a succession of qualities, a continuity of qualities. 31. In order to show the family lineage and the lineage of qualities of that lineage, 32. “Just as” , etc., is said. Herein, the khattiya lineage is the family lineage of the khattiyas. 33. The same method applies in the case of the other terms. But the recluse lineage is the recluse lineage.🔽By the word “etc.” in “root-juice, etc.” , 34. the inclusion of the essence-juice, etc., should be regarded, as well as the inclusion of the milk, etc. By the second 35. But the word “etc.” includes Kāsi cloth, ghee, cakes, and so on.🔽The word ariya is used for good people in the world too,🔽as in the passage beginning, “Ānanda, as far as there are ariyan abodes of animals … 36. as far as there are ariyan abodes of human beings” .🔽And in the passage beginning, “Ānanda, those who are ariyan, who have purified their bodily action, their verbal action, and their mental action, 37. who have purified their livelihood, and who have right mindfulness and right concentration,🔽I am one of them” . 38. But here only those who have penetrated the noble truths are intended, since they have received the designation “noble” in the passage beginning, “They are far from the defilements” . 39. In order to show this, the question “But who are the ariyans?” is asked, Paragraphs: $ 0 2 6 8 12 14 16 18 24 31 36 #
Please segment these sentences into coherent paragraphs: 0. Accepting non-retrogression, always in quiescence. 1. The reason for not accepting the name of non-retrogression is that although the stage is not yet retrogressed, there is still the meaning of two kinds of retrogression: 2. First, it clarifies the practice of entering patience, which is similar to the undefiled but may be lost due to non-attainment. Second, it clarifies that the thought of the two truths is not always present in front of one. Therefore, it accepts the n 3. The bodhisattva of the seventh ground, having attained the first patience, truly has no retrogression. Entering patience, all practices arise with the mind and are attained. However, the afflictions of mixed characteristics have not yet been exhauste 4. Now, it clarifies that the bodhisattvas above the eighth ground forever cut off the three kinds of retrogressions of the lower grounds. Their position ascends to the Dharma stream and they never leave the contemplation. Moment by moment they are all 5. There are two reasons for this: 6. First, it clarifies that having ascended to this ground, one no longer advances or retreats in learning. Second, it clarifies that the branches of evil have not yet been exhausted, and one only cuts off the fundamental. 7. The reason it says not retrogressing from the supreme perfect enlightenment is that supreme perfect enlightenment is the path of right and universal knowledge. The path is precisely the cause. It clearly shows that these bodhisattvas no longer retrog 8. All attain dhāraṇīs - this is the fourth section praising their virtues. 9. There are twelve phrases in total, which can be divided into four groups, and the four groups can be combined into two pairs. 10. What are they? 11. The first has three phrases praising their virtues; 12. the second, from making offerings to the immeasurable below, has three phrases, which are called praising their practices; 13. The third, from cultivating the body with kindness below, has four sentences, which are called praising the essence; 14. The fourth, from with a reputation heard far and wide below, has two sentences, which are called praising the name. 15. The reason for the two pairs is that the first two are virtues and practices, and the latter two are essence and name. 16. The reason for first praising virtues and practices and then praising the essence and name is that as for speaking of essence and name, good and evil both have it, and ordinary and holy people all have it. The Tathāgata has an essence, and icchantika 17. Names are also like this. The wonderful reputation of the Tathāgata spreads far and wide, and the evil name of icchantikas is known throughout the world. Therefore, essence and name are common to both ordinary and holy people. 18. If one wants to examine the true and false, it is not as good as having virtues and practices. Therefore, virtues and practices are first praised, and then the essence and name are mentioned. 19. The questioner said: 20. They are all praises, why is it that the virtues are praised first and the practices later? 21. The explanation said: 22. For two meanings: 23. First, the virtues are based on the fruit, and the practices are based on the cause; 24. Second, the virtues are based on the present function, and the practices are based on past cultivation. 25. The fruit and the present two meanings coincide, and the cause and the past two meanings correspond, therefore the virtues are praised first and the practices later. 26. The questioner said: 27. What is the meaning of the body? 28. The explanation said: 29. There are also internal and external. 30. How can this be known? 31. It is necessary to have a good body first, and then there will be a superior reputation heard externally, therefore the body is praised first and the reputation later. 32. Moreover, each of these four sections of praise is divided into two. 33. There are two in the praise of virtues: 34. The first sentence says all attained dhāraṇī and eloquent eloquence. These two sentences first praise internal virtues, and the last sentence is called external transformation. 35. Dhāraṇī is a foreign language, translated here as total retention, meaning one can retain all the wonderful teachings spoken by the buddhas of the ten directions. 36. Eloquent eloquence means some people explain that this is the virtue of external transformation, but it should be said that one delights in speaking for others. 37. The traditional interpretation is still an internal virtue. 38. How do we know this? 39. There are two meanings, one is principle and the other is teaching. Paragraphs: $ 0 1 3 4 8 11 16 19 22 26 29 32 34 36 #
Please segment these sentences into coherent paragraphs: 0. should be known. From another: from another person, having heard the words of another. Suspected on the ground of what has been seen: suspected on the ground of what has been seen by oneself. Or having suspected thus, by the transgression. The same m 1. should be understood. “From another”: from another, or having heard the words of another. “Suspected on the ground of what has been seen”: suspected on the ground of what has been seen, or suspected on the ground of an offence committed. The same met 2. “The occurrence of sensual desire”: the state of being reborn in the sensual realm, the state of being endowed with sensual desire, is what is meant. And the meaning of “endowed” is “having intercourse with” and “having attained” sensual desire. So h 3. and they are “those with established sensual desires” . But these are mostly fixed for them, 4. and so they are called “those with fixed sensual desires.” “The four divine abodes” : the gods of the four divine abodes, beginning with the Cātumahārājika gods and ending with the Tusita gods. “The fallen” : the denizens of the lower worlds. “Those 5. “By the practice of the species” : he is speaking of knowing by inference, not by direct perception. “They exercise power” : they act as they wish. 6. “They enjoy sensual pleasures” : this is said by some for the purpose of refuting . Therefore he says, “But some say” and so on. They say that “for the Yāma gods, sensual pleasure is successful by mere mutual embracing, for the Tusita gods by mere ho 7. “For the other two, it is by the attainment of the two by two” . 8. because of the fading of lust for sensual desires in one such as he, and because of the higher and higher, more and more refined, and most refined and ultimate, of sensual desires. 9. But only the absence of a sequel should be mentioned in their case. ‘Sensual delights’ is the pleasure of contact that brings about the temporary cessation of the pain of the burn. 10. ‘Sensual desires’ is the enjoyment of sensual desires. ‘Just the same’ means the same as the lower ones. ‘Regarded as one’ means 11. regarded as one kind, as having the same form, or as having the same development.🔽‘Attaining to pleasure’ means attaining to pleasure. ‘Below’ means among human beings or among deities below the plane of the first jhāna. 12. ‘The pleasure of the first jhāna’ is the profitable first jhāna. The distinction of ‘below’ and ‘above’🔽is also applicable according to the plane in the case of the Brahmā-world gods, since the profitable jhāna is produced in the Brahmā-world gods, t 13. is also applicable according to the plane of the second and third jhānas. 14. and the second and third kinds of happy rebirth are mentioned, the first kind of happy rebirth is mentioned by way of the plane of the first jhāna. 15. “They are drenched”: they are drenched with the jhāna happiness and with the fine-material-sphere existence originated by the jhāna and pervading their bodies. 16. The meaning is that they are drenched with the fine-material-sphere existence. Hence it is said, “Drenched all over” and so on. 17. And since the happiness of the result is more peaceful and more sublime than the happiness of the profitable, and since it occurs more abundantly,🔽it is said, “This happiness of the jhāna of the result too is meant.”🔽“Their” means the Ābhassara deiti 18. Because of the extreme sublimity of the happiness accompanied by happiness,🔽the greed for existence arises in them with a great flood. 19. “Peaceful”: it is extremely peaceful, being free from the disturbance of applied and sustained thought, and free from the agitation of happiness. 20. For it is precisely because of its peaceful nature that it is called “the foremost” by the Blessed One in the passage, “Bhikkhus, the foremost of my disciples who are bhikkhus as regards dwelling in comfort is the bhikkhu Sañjīva” . 21. It is called “excellent” because it is carried to the end. Hence he said “excellent” .🔽With the happiness that has reached perfection through the absence of negligence,🔽the gods are associated with the satisfaction and joy that have come thus. Hence 22. it is said: “They are satisfied with that and do not wish for any further” . The happiness of the third jhana is 23. the happiness that is the result of the third jhana. 24. The seven kinds of noble understanding: the unique understanding of the seven noble ones beginning with the eighth path-moment. 25. Except for supramundane understanding, all the rest is called “understanding.” All the understanding of the three planes should not be called “of the trainer” , nor should it be called “of the non-trainer” . It is called “neither of the trainer nor o 26. In the fields of action: in the fields of action that are directed by understanding, that are transformed by understanding, that are accomplished by the understanding of means. 27. Herein, it is action itself that is the basis for action, or it is the basis for action since it is the basis for livelihood, etc., 28. The same method applies in the case of the bases for gain. Herein, action is twofold: low, such as the action of a butcher, and so on, and high,🔽such as agriculture, trade, and so on. Gain is twofold: low, such as the gain of grass, sticks, and so on 29. Knowledge is twofold: low, such as the knowledge of the names of kings, and so on, and high, such as the knowledge of the four noble truths. The basis for knowledge is twofold: low, such as the knowledge of the names of kings, and so on, and high, su 30. But some wise men, desiring to make people live in comfort, do not see these things being done by others, nor do they learn them from those who have done them. They do not hear them from those who have done them. 31. But they do them by their own ingenuity. And those done by the wise by their own ingenuity are just like those done by others who have learned them.🔽The “ownership of action” is this: 32. “This is the kamma of beings, this is ours” — such knowledge. In conformity with the Truths: 33. insight knowledge. For that is called “in conformity with the Truths” because it is in conformity with the penetration of the Truths. Now, in order to show the mode of its occurrence, it is said: “Form is impermanent,” etc. Herein, by the word “or” 34. the characteristics of pain and not-self are also included, as being the same in kind as the impermanent. For what is impermanent is painful, and what is painful is not-self. 35. What is of such a nature: what has the nature described above. “In conformity with” and so on are synonyms for insight. 36. For that is in conformity with the five reasons stated above, namely, the kamma-bases, etc., because it shows their opposites, 37. and it is in conformity with the path and the supreme truth, Nibbāna, because it does not swerve from the welfare of beings. 38. And it is in conformity with that, thus it is in conformity with what is likable. All these terms are terms for “patience” in the sense of “can bear seeing” .🔽“Seeing” is view. “Liking” is liking. “Apprehending” is apprehension. “Looking” is looking. 39. And it is in conformity with the truth, thus it is in conformity with the truth. All these terms are terms for understanding, thus it is understanding. It is understanding, thus it is understanding. It is understanding, thus it is understanding. It i Paragraphs: $ 0 2 5 6 8 10 12 15 17 19 22 24 26 28 30 32 35 38 #
Please segment these sentences into coherent paragraphs: 0. The second is the name of the king. 1. It is neither produced nor ceased. 2. Formlessness is not a form, and formlessness is not a form. 3. There is no samsara, no nirvana. 4. The letter Nā is the name of the text. 5. She is the one who destroys all ignorance. 6. He gave me a son, a son, to be my only savior. 7. It destroys the evil forces and the afflictions. 8. The words are not spoken in the words. 9. The Buddha has gone beyond. 10. It is useless to go to the Buddha. 11. The Buddha is the pure of afflictions. 12. The words are in the form of a letter. 13. The Dharma is the grasping of all phenomena. 14. The realm of phenomena is the same as the realm of phenomena. 15. The Dharma is the supreme Dharma, and the letter Dhadā is the explanation. 16. As it abides, so it is destroyed; As it is destroyed, so it abides. 17. I did as I had told him. 18. The letter A is the word for the letter A. 19. The commentary on the Buddhas commentary is complete. Paragraphs: $ 0 4 8 14 17 18 #
Please segment these sentences into coherent paragraphs: 0. This mountain of conceptual characteristics,🔽Like a lion's corpse destroying itself, 1. If emptiness does not destroy itself, 2. How could it be destroyed by anything else? 3. Thus it is praised as the sacred nature. 4. Some say: 5. By conceptualizing the pure great bliss, 6. Both good and bad are conceptualizations. 7. When the wind of certain great bliss enters, 8. There is no conceptualization here at all. 9. Thus, it is praised as being beyond conceptualization. 10. Some say: 11. Without error, that itself 12. Is not protected, not conceptualized, not abiding, 13. Protecting the enemy of laziness and distraction, 14. And likewise, not to be transgressed. 15. Thus, it is praised as the highest commitment. 16. Some say: 17. In the immeasurable world 18. With inconceivable lamps, 19. As many teachings as there are 20. Are gathered into the single meaning of infinity.🔽Thus, it is praised. 21. Some say: 22. When that itself does not decline, 23. The illusion of mindfulness and thoughts🔽Is the perfection of the three trainings 24. Of ethics, samadhi, and prajna. 25. Thus, it is praised as the highest training. 26. Some say:🔽In that very text, it is praised as the highest lineage: 27. The end of that is the pacification of the extremes, the seeing of the higher meaning, and the mixing of the three assemblies. 28. The endless hundreds of thousands cannot be expressed. 29. Some say: 30. By mastering the words, the words are transformed. 31. By being included in the endless words, they are included. 32. If one word is elaborated, it cannot be exhausted by expression. 33. Thus, it is praised as the highest inexhaustibility. 34. Some say: 35. By whatever purity of spoken words, 36. Whatever cannot be inferred by thought, 37. The ocean of words is not heard. 38. The supreme hearing is hearing one word. 39. Thus, it is praised as the highest ocean of hearing. Paragraphs: $ 0,4,10,16,21,26,29,34 #
Please segment these sentences into coherent paragraphs: 0. are changed to the four characters today, this time and read. 1. When making music, 2. the leader of the altar recites ja hum bhava ma and chants and contemplates, making the wisdom spirit in the image suddenly leave the image like a phoenix chick breaking out of an egg. 3. Then imagine it entering the mirror like a shooting star. 4. Then wrap it with a red clean cloth. 5. At that time, another person also holds a clean cloth. 6. Cover the face of the image together. 7. While chanting the mantra of abiding, Om. 8. Subhadra, Tishya, Vajrayesha. 9. From here. 10. That mirror is neither tilted nor inverted. 11. The top and bottom are not mistaken. 12. It is properly placed in a clean place. 13. Afterwards, whenever there is an occasion for worship and offerings, 14. One should do it in front of the mirror. 15. One should not do it in front of a damaged image. 16. When the new image is completed, 17. And the time for the consecration ceremony arrives, 18. That mirror and its wrapping cloth 19. Must not be opened. 20. The original record says: 21. To create the conditions for the transference of the spirit,🔽For a damaged image to be restored, 22. And for an image with an inauspicious appearance to be repaired, 23. And for those who have passed through the celebration and praise, the substance, 24. The original body, 25. The inauspicious substance, 26. Refers to the poor quality of the materials. 27. The inauspicious appearance, 28. Refers to the dimensions not being correct. Or for an old place that is inconvenient, 29. And for the sake of choosing a new location and relocating, 30. It must not be moved. This is why. 31. When it is being properly made, 32. Then the minds of the people will be in agreement. 33. And the time for the completion of the financial resources is also. 34. Based on this, except for other reasons, 35. I am only suspicious of the inauspicious appearance. 36. If it does not commit the three illnesses, it will become a standard. 37. Moreover, the form of inauspiciousness has not yet been revealed. 38. And the resources and strength are inferior. 39. Then it cannot be lightly moved. Paragraphs: $ 1 13 20 31 #
Please segment these sentences into coherent paragraphs: 0. The first, white, yellow, green, and blue, holding a skull cup, a hat, or a hook, and holding a bell, a cotton cane, and a curved knife, or engaging in the unbiased union, are tamed. 1. He possesses the vajra of the cutting-off, and so forth. 2. The color and the characteristics of the hand are explained in the sequence. 3. The navel is the heart, the throat, the crown, the crown, and all the limbs are weapons. 4. This is the ritual of the pigs. 5. This is followed by the creation of the mantra syllables of the essence of the goddess. 6. The explanation of the supreme mandala of the mandala is as follows: Each letter is the complete one of the thirteen deities, each with the nature of fear. 7. All of them were given the merit of their efforts. 8. It is pure from the realm of phenomena. 9. The palace of the great king is beautiful. 10. On the four corners there are four gates. 11. The four are adorned with the four ornaments of the four types of garlands. 12. The web is adorned with a half-net. 13. The flowers of the lotus flower are arranged in a row. 14. In the center is a red lotus. 15. The eight petals are adorned with the eight petals. 16. At the center is a pig. 17. On the leaves are the goddesses. 18. In the direction and at the border, there is a goddess. 19. Meditate on the essence of the goddess. 20. The female of the oḍḍḍiyāna, the female of the oḍḍḍiyāna, the female of the vajra-dakinī, and the female of the fearful ones. 21. They will come from the eastern, northern, western, and southern gateways, and they will have a great number of Ahaks, Gyaks, and Kyabts, and Amahas. 22. The goddesses are the garba. 23. They are also made of fire and so forth. 24. The goddesses were the Hūṃ-maṇḍala, the Brahmin, the Pātkīma, and the Sva-maṇḍala. 25. The goddesses of the eastern, northern, western, and southern regions are my children. 26. The letter hūṃ is the middle blue, the great blue, the great splendor. 27. He is the perfect vajra, the perfect pig, the one who has overcome all the demons of the most terrifying, and who strives to accomplish all the siddhis. 28. The first is yellow. 29. The color is red and green. 30. The upper face is white and soft. 31. The twelfth arm, the third eye, and the teeth are slightly cut off and become visible. 32. The feet of those who live in the land are frightened by the spread of the earth, and their wives are tormented by the fear of the sand. 33. He was adorned with a garland of skulls and all the ornaments. 34. The one who has a curved and loose hair, who is comfortable in his own way, and who is compassionate, enters the vajra with a bell. 35. The rest hold a skull cup, a skull cup, a spear, a spear, a hook, a hook, a hook, a brahmans head, a spear, and a spear. 36. The other two are to be treated as a human skin. 37. The goddesses of the petals are yellow, green, red, and blue. 38. The first of these was green, white, and yellow. 39. The fire element is red, blue, and white. Paragraphs: $ 0 6 9 19 24 27 32 37 #
Please segment these sentences into coherent paragraphs: 0. The subject is that which has the features that are imputed by one’s own assertions. 1. Moreover, what is it like? 2. Those that are not primarily applied to the purpose are not applied to the purpose primarily. 3. They are not applied to the purpose primarily. 4. This is what is being said. 5. Those who are rational and analytical are applied to the purpose of the person, and they are also applied to the purpose of the object, which is established by experience. 6. They are not applied to the purpose of the object, which is imagined by their own desire. 7. Therefore, no one can refute the presentation of impermanence and so on as the attributes of those objects. 8. If the purpose of an object is established as a specific attribute, is that not imagined by the tenets of a philosophical school? 9. How can it not be analyzed? 10. Thus is stated. 11. Because whatever property-possessor is set forth by the proponent and opponent through their own wishes, whatever is not established as experienced with a similar nature by both the proponent and opponent is not the basis of the convention that has t 12. This is what is being said: 13. If a slight similarity of noneternal nature is established through experience, 14. then the convention that has the basis of distinctions, “This object is permanent or impermanent,” would be tenable. 15. When the nature of the object of auditory perception is also beyond the experience of others, and is imagined in another way, 16. then how could the distinction of permanence, etc. be imagined, since that imagined by others is not established? 17. The meaning of this is as follows: 18. The object that is established by both parties is to be analyzed. 19. But not the other. 20. But it is not like that in the case of establishment by scripture. 21. Or, the word “itself” indicates a commonly known subject. 22. And even though that commonly known subject is indicated, the subject established by the method of engagement is not analyzed, 23. because that is established by the very occasion of the analysis. 24. But it is said that the established subject is not to be established. 25. The meaning is that a subject that is established by itself is not to be established. 26. That is also not so. 27. Why is it not so? 28. He says “only in its own nature,” etc. 29. Because it is understood that this one characteristic aspect is established and not to be established. 30. Why is it understood? 31. He says “established and the proof,” etc. 32. If there were doubt that the nature of those two, the established and the proof, is the thesis, then this statement “only the probandum is taught” would eliminate the established and the proof being the probandum. 33. Therefore it would have a result. 34. Therefore, when this very fact refutes the fact that the established subject is the thesis, then since there is no entailment that the established is the thesis, it is pointless to mention it in order to refute that. 35. As for the other purpose that is stated, if one does not say that the term “itself” indicates that the established subject is taken to be the thesis, then some opponents would make the subject itself the thesis. 36. Therefore, this does not express the meaning that whatever is an established subject is not the thesis because it is indicated to be well known. 37. However, it is in response to the qualm, “Whatever is the subject is only established and is not the thesis,” that he says, “No.” 38. Why is that? 39. because inference is a universal subject, Paragraphs: $ 0 5 8 12 17 21 26 30 35 #
Please segment these sentences into coherent paragraphs: 0. Elder donors, King of Bhadram and the Licchavi are fighting. 1. Elder donors, you are defeated and retreating. 2. The bhikṣus thought of their donors with affection and said to Maudgalyāyana: 3. You are falsely slandering. 4. The phrase group of elephants refers to the Yebinir River. Yebinir is the name of a river. 5. The phrase Ancha samādhi means: 6. He asked: 7. The body and mind are unmoving, this is the fourth dhyāna concentration, why are the elephants crossing the river and trumpeting? 8. He replied: 9. There are two kinds of trumpeting sounds, one is the small elephants who want to swim across the river, seeing the water is deep and afraid, so they trumpet; 10. The second is the large elephants who get water and give rise to joy, so they trumpet loudly. 11. Those who have not yet accomplished this dhyāna, this dhyāna is not yet accomplished, and it is also said to be defiled and impure, therefore they can hear the sound of elephants. 12. The bhikṣu who remembers the past five hundred kalpas, this is the memory and recognition of one life's continuity, not the knowledge of rebirth. 13. The Dharma teacher said: 14. How does one remember the births of five hundred kalpas? 15. This is one who emerges from the fourth dhyāna of non-Buddhists, ends their life and is reborn in the formless realm, exhausts their lifespan and descends from the formless realm to be born in the human realm, enters the Buddha's teachings and attain 16. As it is said in the sūtras, the Buddha told the bhikṣus: 17. 'Among my śrāvaka disciples, the bhikṣu Yaśas is foremost in remembering past events.' 18. The elders have already explained the four pārājikas. 19. The Dharma teacher said: 20. How many pārājikas are there? 21. He replied: 22. I will now explain all twenty-four pārājikas in general, and you should know them yourself. 23. He asked: 24. What are the twenty-four pārājikas? 25. He replied: 26. There are four for bhikṣus, four pārājikas that are not the same for bhikṣuṇīs, and eleven people are not allowed. 27. What are the eleven people who are not allowed? 28. He replied: 29. The first is a eunuch, the second is an animal, the third is a person with two organs. These three have no conditions for receiving life, so they are called pārājika. 30. However, these three people do not obstruct the heavenly path, but there is an obstruction in the four fruits of the path, so they are called pārājika. These three people are not allowed to go forth. 31. The fourth is a thief, the fifth is a heretic who has broken away from both the inner and outer paths, the sixth is one who has killed their mother, the seventh is one who has killed their father, the eighth is one who has killed an arhat, the ninth 32. A thief, a heretic who has broken away from both the inner and outer paths, and one who has raped a bhikṣuṇī, these three people do not obstruct the heavenly path, but there is an obstruction in the four fruits of the path. 33. Killing one's father, killing one's mother, killing an arhat, drawing blood from a Buddha, and breaking up the harmonious Sangha, these five grave offenses, these are the five heinous crimes, all obstructing the heavenly path and the fruit of the pat 34. The Dharma teacher said: 35. There are eight pārājikas in total, nineteen, and there are also bhikṣuṇīs who are attached to lay clothing, totaling twenty. These bhikṣuṇīs also do not break the precepts. There are also those with weak spines and long roots, who suck on others' ro 36. The Dharma teacher said: 37. Why is sucking on others' roots called a sexual offense? 38. This is called a sexual offense because of lustful intentions. 39. One should not live together with bhikṣus. One should not participate in the poṣadha precepts, self-admittance, karman, or any monastic affairs. One should not participate in any of these. Paragraphs: $ 0 4 6 13 16 19 23 26 34 36 #
Please segment these sentences into coherent paragraphs: 0. However, this is only for the highest wisdom, not for the mediocre or inferior. 1. Therefore, he says that one need not necessarily leave. 2. It is a common thought of people to guard against. 3. He says that one need not necessarily stay. 4. It is what people call attachment. 5. How can it be said that leaving can be sent away and staying can be retained? Since he values the spirit and cheapens the myriad things, 6. he can only abandon the text and understand the meaning. 7. The sutra speaks of impermanence. 8. It does not necessarily mean that things move and go. 9. It is only to prevent ordinary people from becoming attached to the thought of permanence. 10. The sutra speaks of permanence. 11. It does not necessarily mean that things do not move. 12. It is only to explain that the two vehicles consider impermanence. 13. These two teachings are originally both used to break through delusions. 14. Once deluded thoughts are sent away, the myriad things are not moving. 15. It is not that they do not move. 16. The first part of the Nirvana Sutra has many such teachings. 17. Excellent, the author of the treatise! 18. He is truly a wise minister. The last two lines clarify abandoning the text. 19. How can one, upon hearing the teaching of impermanence, 20. immediately think that all things change and pass away? 21. How can one, upon hearing the teaching of permanence, think that all transformations remain forever? 22. Therefore, Chenggu said: 23. Bodhisattvas, in the midst of the notion of permanence, expound the teaching of impermanence. 24. Therefore, the Mahāyāna Treatise says:🔽All dharmas are unmoving, without coming or going. 25. Each of the scriptures and treatises quoted here proves one point. 26. As the Chenggu Sutra says: 27. Bodhisattvas, in order to destroy sentient beings' notion of permanence, expound the teaching of impermanence. 28. This proves the notion of permanence held by the idle person. 29. In the Mahāprajñāpāramitā Śāstra, all dharmas are unmoving. 30. This proves the notion of going held by the wise person. 31. All of these are expedient teachings, not the ultimate truth. 32. These are all guiding and enlightening the various methods and categories. 33. How can it be said that Mañjuśrī contradicts the meaning of the scriptures and treatises? 34. Both scriptures and treatises are classics for guiding and enlightening sentient beings. 35. Yet the scriptures speak of going, while the treatises speak of abiding. 36. The two statements are actually different in the text. 37. However, the sutra's main purpose is to refute permanent things, not necessarily to remove them. 38. The treatise's main purpose is to reveal true things, not necessarily to retain them. 39. Therefore, it is said to be a single assembly. Paragraphs: $ 0 7 13 17 19 25 31 37 #
Please segment these sentences into coherent paragraphs: 0. Having gone with vajra speed,🔽having gone to the southern direction,🔽one should draw Māmakī, Pāṇḍaravāsinī, 1. and Vajra-sucipatra, the supreme sign.🔽Having drawn thus, the wise one 2. should go to the western direction. 3. Having gone there, the wise one 4. should draw Rāhula, the great power.🔽Likewise, the reed, the arrow, 5. and the goddess with the light of the moon. 6. In the intermediate directions of all the maṇḍalas, 7. the goddess Upakeśinī 8. should be drawn with effort. 9. Subhadra, and the five messengers of the yakṣa Kubja. 10. They should be painted in the corner. 11. The Vajra-śūla and others 12. should be painted in all the inner door panels.🔽The door guardians should be painted. 13. The great goddess Aparājitā, 14. and likewise the supreme Ekajaṭī, 15. the great goddess Vajra-mātṛkā, 16. and Vajra-kuṇḍalī should be painted.🔽Then the wise one should emerge 17. from the entire maṇḍala 18. and in the eastern direction 19. the mantra practitioner, with a focused mind, 20. should paint the great wrathful one Aparājitā, 21. and likewise Acala, and the essence of Trailokyavijaya, 22. surrounded by a retinue of five hundred lords. 23. Having painted in the east, the mantra practitioner 24. should then go to the northern direction🔽and paint the great wrathful one Mahābala,🔽surrounded by a retinue of five hundred lords. 25. with a frown and a majestic posture, 26. the wrathful one, the wise one, of great diligence,🔽surrounded by all the messengers and servants, 27. and by a thousand mātṛkās.🔽The Lord of the World has spoken. 28. Then the wise one, 29. having gone to the southern direction, 30. having arrived there with great diligence, 31. the great wrathful one, Mahābala, 32. well-marked with the vajra mark, 33. should be established by the one with great wisdom. 34. The wrathful Candrabindu, and likewise the great wrathful Vajradhara, 35. Rāhu, the wrathful one, Mahābala,🔽the wrathful Amṛtakuṇḍali, Vajrapātāla, and likewise Bhayānaka, 36. and the supreme vajra of foot-stamping, 37. The secret and the very secret, the followers, the servants, the messengers, and the wrathful ones 38. are surrounded by three thousand and a half. 39. Having drawn it like this, the wise one Paragraphs: $ 0 6 13 16 28 34 39 #
Please segment these sentences into coherent paragraphs: 0. the going on a walking tour after the invitation ceremony and the invitation ceremony for the new monks; the first paying of respect to visitors: this has been done. 1. Not doing what has been done is called ‘not doing what has been done.’ 2. The four foundations of mindfulness, etc., up to the eightfold path, as they are in the Suttas, are called ‘enjoined’;🔽the three foundations of mindfulness, etc., up to the ninefold path, are called ‘not enjoined.’🔽The four pārājikas, etc., up to the 3. the three pārājikas, etc., up to the thirty-one offences entailing relinquishment and ex-piation, are called ‘not enjoined.’ 4. But it is said in the conclusion of all the Suttas: ‘The three marks of what is subject to the conditions of existence will disappear’ . 5. Herein, there are five disappearances: disappearance of the attainment, disappearance of the practice, disappearance of the tradition, 6. disappearance of the outward mark, and disappearance of the element. 7. Herein, the attainment is the four paths, the four fruits, the four discriminations, the three knowledges, and the six kinds of direct-knowledge.🔽When that is lost, the discriminations are lost. 8. and it diminishes from that time on. For the analytical knowledges can be produced for a thousand years after the Parinibbāna of the Buddhas, 9. after that the six kinds of direct knowledge, and after that those who are unable to produce even the direct knowledges produce the three true knowledges.🔽As time goes on, they become dry insight workers unable to produce even the three true knowledg 10. In the same way, they become non-returners, then returners, then stream-enterers.🔽And when they are still existing, the attainment is not “disappeared from here and there.” 11. But when the last stream-enterer dies, the attainment has “disappeared from here and there.” 12. This is called the disappearance of the attainment. 13. The disappearance of the practice is when they are unable to produce the jhānas, the insights, the paths, the fruitions, and the supernormal powers, and they just keep the virtue of the fourfold restraint complete. 14. As time goes on, they think, “We shall keep the virtue complete and guard the doors of the sense faculties well, 15. We are not able to realize the path and the fruit. There is no more penetration of the noble Dhamma.” 16. They became lazy and did not accuse or remind one another. They were not scrupulous. 17. As time went by, they committed offenses that were subject to confession and then serious offenses. Only the offenses entailing expulsion remained. 18. Even though there were a thousand or ten thousand monks who were observing the practice, it was not as if it were unbroken. 19. But it was broken with the last monk, either through the breaking of morality or through death. This is called the disappearance of the practice. 20. The disappearance of the tradition: the Buddha’s word in three Piṭakas, together with the commentary in eight parts, is the tradition. As long as it remains, the tradition remains. 21. and it is complete. As time goes on, the princes and the royal ministers become unrighteous. 22. Because of their unrighteousness, the people of the country and the provinces become unrighteous. Because of their unrighteousness, 23. the god no longer rains properly, and then the crops fail. When they fail, the donors 24. are unable to give requisites to the Community of Bhikkhus. The bhikkhus, being short of requisites,🔽are unable to look after their pupils. As time goes on, the texts are forgotten, and they are unable to remember them by their meaning; they remember 25. Then, as time goes on, they are unable to remember the wording completely, and the Abhidhamma Piṭaka is the first to be forgotten. 26. When it is being forgotten, it is forgotten from the top downwards. For the first to be forgotten is the Paṭṭhāna Mahā-Pakaraṇa . 27. When that is lost, the Yamaka, the Kathāvatthu, the Puggalapaññatti, the Dhātukathā, the Vibhaṅga, and the Dhamma-saṅgaṇi. 28. When the Abhidhamma Piṭaka is lost in this way, the Sutta Piṭaka is lost from the top downwards. For the first 29. the Aṅguttara Nikāya is lost. When that is lost, the Ekādasaka section is lost first, then the Dasaka section … 30. then the Ekaka section. When the Aṅguttara is lost in this way, the Saṃyutta Nikāya is lost from the top downwards.🔽For the first 31. the Mahāvagga is lost, then the Saḷāyatanavagga, the Khandhavagga, the Nidānavagga, 32. and the Sagāthāvagga. When the Saṃyutta Nikāya is lost in this way, the Majjhima Nikāya is lost from the top downwards.🔽For the first 33. the Uparipaññāsa is lost, then the Majjhimapaññāsa, then the Mūlapaññāsa. 34. When the Majjhima Nikāya has thus disappeared, the Dīghā Nikāya disappears next, beginning from the end. 35. For the Pāṭika-vagga disappears first, then the Mahā-vagga, then the Sīlakkhandha-vagga.🔽When the Dīghā Nikāya has thus disappeared, the Sutta Piṭaka is said to have disappeared. 36. They preserve only the Jātaka together with the Vinaya Piṭaka. 37. The modest ones preserve the Vinaya Piṭaka, but those who are greedy for gain, after examining the Suttas, say, “There is nothing in them,”🔽and they preserve only the Jātaka. 38. As time goes on, they are unable to preserve even the Jātaka. 39. Then the Vessantara Jātaka disappears first, then the Puṇṇaka Jātaka,🔽the Mahānārada Jātaka, and finally the Apaṇṇaka Jātaka. Paragraphs: $ 0 4 7 13 20 25 31 36 #
Please segment these sentences into coherent paragraphs: 0. As for turning one's back on liberation, it is because of lacking compassion and wisdom, harming oneself and others, and going against the holy ones' appearance of protecting life. 1. For one who abides in a compassionate mind, I say to always be disgusted with, and separate from, lions, tigers, and wolves, and to be able to roam together with them. 2. Since one's mind is without harming beings, even if fierce beasts such as tigers, wolves, and lions are always tame and subdued. 3. If one does not eat any alcohol or meat, one will definitely be born among the sages, with abundant wealth and wisdom. 4. This one verse clarifies the karmic retribution of not eating, meaning one will definitely be born in the assemblies of the sages and buddhas, be replete with the wealth of the Dharma, and possess the buddhas' wisdom. 5. 17. Dhāraṇī Chapter (9) Chapter 17: Dhāraṇī At that time the Buddha told the Bodhisattva Mahāsattva Dhyāna: ... and then spoke the dhāraṇī, saying: 6. Tadyathā: Duṭṭha duṭṭha... śānta Tiantai, in the Dhāraṇī Chapter of the Lotus Sūtra, all used the four siddhāntas to translate the names and explain the meanings. 7. Dhāraṇī, translated as total retention, means preventing evil from arising and retaining goodness. 8. It is also translated as able to block and hold, meaning able to retain goodness and block evil. 9. This means able to block evil on the periphery and retain goodness in the middle. 10. The various sūtras have different prohibitions, some are used exclusively to cure illness, like the layman Nāthadāsa; 11. some are used exclusively to protect the Dharma, like this text; 12. some are used exclusively to eliminate offenses, like the Vaipulya sūtras; 13. Or they are used universally to cure illnesses, eliminate offenses, and protect scriptures, like the Sutra of Inviting Avalokitesvara, or great bright spells, unsurpassed bright spells, and unequaled bright spells, which are neither for curing illnes 14. If they are used universally, they should also be combined. If discussed separately, one should rely on the sutras and not go against the teachings. 15. Next, explaining the meaning, some teachers say that spells are the names of ghost kings. By calling the king's name, the tribe respects the lord and does not dare to do wrong, thus being able to subdue all ghosts and spirits. 16. Some say that spells are like the secret code in the army. If the code is chanted in accord, there is no questioning or scolding. If it is not in accord, then one will be seized and punished. If one does not follow the spell, one's head will break in 17. Some say that spells secretly treat evil, causing evil to cease on its own. It is like a lowly person who flees from this country to another country, falsely claiming to be a prince. The other country gives him their princess as his wife, but she is 18. There is a wise person from that country who comes to serve him. The master goes to tell him, and the person tells the master, If you become angry, recite this verse. The verse says, 'Without relatives, wandering to other countries, deceiving all peo 19. When this verse is recited, the silence causes the anger to subside, and later the anger does not arise again. 20. This master and all the people only hear this verse, but none know its meaning. 21. Spells are also like this. They secretly block evil, and others do not understand. 22. Some say that spells are the secret words of the buddhas, like when a king asks for a śantabhadra, which no one in the assembly can understand, only a wise minister can know it. 23. The same is true for mantras. They are all one Dharma with various powers. Curing illnesses, eliminating offenses, promoting goodness, and harmonizing the four. 24. For this meaning, they all retain their original sounds. The translator's intention is here. 25. In the evil world, propagating the sutra often brings many troubles and difficulties. Using mantras to protect it causes the Way to spread. 26. Now, this Laṅkā Sūtra, the Tathāgata's spoken dhāraṇī, also specifically protects the Dharma and causes the Way to spread. 27. Some also say that mantra texts have not been translated since ancient times for five reasons: 28. First, they are the secret language of the buddhas, only the Buddha can understand them; 29. Second, they are the gateway to dhāraṇīs, containing many meanings; 30. Third, they are the names of ghosts and spirits, calling them to command them to protect practitioners; 31. Fourth, they are the secret seals of the buddhas, like the king's seal of trust, wherever they go they are respectfully received; 32. Fifth, they are empowered by inconceivable power. Reciting and memorizing them secretly destroys offenses and produces blessings. 33. This is the same as the Tiantai school's meaning, the differences can be known. 34. Great Wisdom! 35. In the future, if there are good men and good women... then recite the mantra, saying: 36. Tadyatha... up to Svaha. Great Wisdom! If there are good men and good women... all the words and phrases are already complete. 37. Yaksha - this means a quick ghost, also called a suffering ghost. 38. Rakshasa - this means fearful, also called a man-eating ghost. 39. These two groups are led by the Northern King Virudhaka. Paragraphs: $ 0 5 7 10 15 22 27 34 37 #
Please segment these sentences into coherent paragraphs: 0. The pride that does not manifest characteristics. 1. Is a hindrance to cultivation. 2. Does not arise from investigation. 3. Is called not manifesting characteristics. 4. The other things that it gives rise to. 5. Are its karmic fruits. 6. Question: 7. Why is the Abhidharma-vibhāṣā-śāstra not like this? 8. The explanation says: 9. The different tenets cannot be of one kind. 10. In that Abhidharma-vibhāṣā-śāstra. 11. Cleansing the causes of afflictions. 12. Causes its karmic fruits to never arise. 13. This is non-numerable cessation. 14. Therefore it is not explained. 15. Therefore the Saṃyuktâbhidharmahṛdaya says: 16. When entering the path of seeing. 17. The eighth existence and all subsequent karmic fruits. 18. Are all non-numerable cessations. 19. In the Mahāyāna teachings. 20. The five sense organs such as the eyes and the life faculty. 21. It is also eliminated by seeing the truth, eliminated by the path of cultivation, and also not eliminated. 22. The life of the Dharma body's eyes and so forth is permanent. 23. This is not eliminated. 24. The two faculties of male and female. 25. According to the truth, 26. only eliminated by seeing the truth. 27. When entering the pure mind, 28. attaining the pure Dharma body, 29. abandoning all male and female forms. 30. Distinguishing according to characteristics, 31. the female faculty is of one kind. 32. Only eliminated by seeing the truth. 33. Therefore the Bodhisattvabhūmi says, 34. The bodhisattva at the time of the first asaṃkhyeya kalpa, 35. has already abandoned the female body. 36. The male faculty is of one kind. 37. Commonly eliminated by seeing the truth and eliminated by the path of cultivation. 38. The male reward is superior, 39. abandoned later. Paragraphs: $ 0 6 8 15 19 24 33 #
Please segment these sentences into coherent paragraphs: 0. With the mind in the vajra posture, 1. one should look into the jewel. 2. That which is the arising of gnosis 3. is the form of gnosis that is very disciplined. 4. It is neither desire nor freedom from desire; 5. it is also not apprehended in the middle. 6. The gnosis that is seen by any yogin 7. is blissful, abiding, and does not arise. 8. For a watch, or a day, 9. or a month, a fortnight, a year, 10. an eon, or a hundred thousand eons, 11. one will abide in the application of gnosis. 12. If the disciple sees union, 13. the guru should 14. The four, such as Delusion-Joy, 15. which arise from the heart of the mother, 16. are placed in the heart of that [disciple]. 17. The disciple, having grasped and understood, 18. should expand them into the lotus. 19. Then, with the tongue, that mind 20. should take the vow of enlightenment. 21. This is the rite of the wisdom-knowledge initiation. 22. Then, having taken the initiation of the wisdom-knowledge of spiritual powers, according to the rite as taught, 23. one should explain the fourth initiation, the precious result of the expression of the reality of the initiation. 24. Otherwise, there is the danger of violating the vow. 25. As it is said in the tantra: 26. The yogin who has not received the initiation, 27. if he wishes to be a yogin,🔽is like one who punches the sky 28. and drinks the water of a mirage. 29. Therefore, the consecration 30. should be given according to the teaching. 31. Having examined the disciple's attitude of devotion, 32. if he has superior devotion to the way of the profound and vast, 33. the consecration jewel should be given to him with words, 34. not to others. 35. How is it known that those who have superior devotion to the vast are not those who have superior devotion to the profound? 36. It is said: 37. Fire is known from smoke, 38. water is known from a water bird, 39. and the intelligent bodhisattva Paragraphs: $ 0 8 12 22 26 31 35 #
Please segment these sentences into coherent paragraphs: 0. In order to show that the meaning of the absence of contradiction with reality is well stated, the Bhagavān declares, “Excellent, Subhūti!” 1. The summary is stated in the passage beginning with “Therefore, Subhūti.” 2. The renunciation that is beyond the extremes is not perfected without attaining the special states of each of the three vehicles. Therefore, the renunciation that is attained subsequently is taught. 3. It is said, The bodhisattva mahāsattva, having trained in this... 4. Here means in the Mahāyāna. 5. In order to understand that omniscience, which has the nature of the three vehicles, is the cause of the realization of all ārya persons, it is said, ...attained... and so on. 6. Due to the transformation of the sound, the ārya Pūrṇa mistakenly said, Blessed One... and so on. 7. For the sake of the perfection of wisdom, and for the sake of you, and so on, and commence is the blessing at the beginning. 8. Since the vision of wisdom does not occur without constant equipoise, thinking it may be otherwise, 9. the noble Subhūti said to the Blessed One, Blessed One, and so on. 10. The contradiction is past. 11. The blessing of the Tathāgata is not tenable as a false teaching, so it is said, Subhūti, it is not so, and so on. 12. In accordance with means in accordance with the system. 13. The meaning of the perfection of wisdom is the nature of the Great Vehicle, 14. it is thought. 15. And he saw that he himself had the ability to teach the profound Dharma in all its aspects. 16. Since he saw that he himself had the ability to teach the profound Dharma in every way, he said, Bhagavan, it is so, through the power of the Buddha. 17. That renunciation of attainment also has the characteristic of refuting the connection between that which is to be attained and that which attains it. 18. Therefore, in terms of refuting that which is to be attained, he said, 19. Moreover, Bhagavan, if the perfection of wisdom were not, the four noble truths would not be known. 20. The meaning of the word moreover is the meaning of sequence. 21. Also means seventh.🔽Not realized means not attained. 22. The bodhisattva, the nature of form, etc., that is to be attained, does not exist in the least. The rest is easy to understand. 23. because the bodhisattva who is to attain it does not exist. 24. If the bodhisattva does not appear as form, etc., how can he exist? 25. He asks, “Why is he not apprehended?” 26. and replies, “Because he is formless, etc.”🔽Because there is no dharma 27. apart from the dharma-dhātu. 28. In the manner stated, “Because there is no dharma apart from the dharma-dhātu,” the bodhisattva is limitless because form, etc., which are its nature, are limitless like the dharma-dhātu. Therefore, he is not apprehended. 29. The attainment of form, etc. 30. The attainment of form, etc. is not perceived, because form, etc. do not exist by logical reasoning. 31. If it is not perceived in that way, it is reality. 32. This is also said to be non-perception. 33. This non-perception also does not exist, 34. because there is no application of negation without an object. 35. That non-existence is the reason for non-perception. 36. Having taught in that way in general, with regard to the self, 37. the Blessed One, it is said, etc. 38. In that way means by the negation of the object of attainment and the attainer. 39. All is twofold, in terms of all entities and all aspects. Paragraphs: $ 0 3 6 8 11 15 17 19 23 29 36 #
Please segment these sentences into coherent paragraphs: 0. “If one has not reflected, or if one has not attended on the Teacher, 1. you can tempt one like that, but one who knows, you will be afflicted. 2. “For me, in what is not crushed or agitated, in pleasure and pain, mindfulness is established. 3. Knowing conditioned phenomena as foul, my mind does not cling to anything. 4. “I am a disciple of the One Well-Gone, who goes by the path with eight factors, 5. with dart removed, without pollutants, I delight in the empty house. 6. “I have seen well-constructed things, with joints, of wood and bamboo, 7. bound together with strings and pegs, various musical instruments. 8. “When the strings and pegs are removed, scattered and broken, 9. when they are cut up and destroyed, where would one direct one’s mind? 10. “So too, these bodily forms are like that, they do not function without those phenomena. 11. Without the elements it does not function. Why should one place the mind there? 12. “Just as one would see a picture painted on a wall with green pigment, 13. In that, your vision is distorted, human perception is useless. 14. “Like a trick, made at the front, like a dream, a golden tree; 15. You approach it, blind, empty, like a painted form in the midst of people. 16. “Like a water bubble, red in the middle, with phlegm, 17. A boil is born here, various eye conditions are collected. 18. “Having opened the beautiful vision, and not shining, with an unattached mind; 19. Come, let us destroy your eye, he immediately gave the man’s eye. 20. “And he immediately desisted, passion there, and he asked his pardon; 21. May there be safety for the celibate life, it will not happen again like this. 22. “Having approached such a person, like a blazing fire, having embraced; 23. As one would a snake, and so, if you can, be at ease, and forgive us. 24. And then that bhikkhunī was freed, and she went to the presence of the Best of Buddhas; 25. And seeing the one with the marks of great merit, her eye was as it was before. 26. She replied with these verses. 27. Herein, Jīvaka’s Mango Grove is Jīvaka Komārabhacca’s mango grove. Delightful means delightful.🔽It seems that this place was extremely🔽lovely and charming because of the excellence of the site and the excellence of the shade and water and the way the 28. Approaching means approaching for the sake of the day’s abiding.🔽Subhā is the name of the bhikkhunī. A libertine is a man who is a libertine with women. It seems that a certain young man of handsome presence, the son of a goldsmith of great wealth, 29. was a libertine who went about intoxicated. He saw her on the road 30. and when he saw her, he became lustful and stood blocking her way. Hence he said: “The monk blocked me.” 31. he obstructed my going, is the meaning. Then she said to him,🔽the nun Subhā spoke to the monk who was standing there blocking her. And here, 32. “the nun Subhā, who was going, Subhā spoke” 33. the Elder Nun speaks as if she were someone else. The following verse was spoken by the compilers of the canon in order to show the connection between the verses spoken by the Elder Nun.🔽“Subhā spoke” 34. in order to show the manner in which she spoke, she said: “What have I done wrong?” etc. 35. Herein, what have I done wrong, friend? What have I done wrong, friend? By what wrong have you blocked me, 36. standing there, and obstructed my going? 37. If you act thus with the perception of a woman, that is not right either. 38. To show this she said: “A man is not allowable for a nun to touch, friend.” 39. Friend goldsmith’s son, even according to the worldly way a man is not allowable for nuns to touch.🔽But for a nun a man is not allowable to touch even if he is an animal. Paragraphs: $ 0 4 6 10 14 18 24 27 28 33 37 #
Please segment these sentences into coherent paragraphs: 0. The correct order of the patched-robed monks must be carried out. 1. He tapped his staff and descended from the seat. 2. In his room, he set up three phrases to test the students. 3. The first was: 4. Shaking the grass and looking at the wind, just wanting to see the nature. 5. Where is the nature of the present assembly? 6. The second was: 7. Only by recognizing one's own nature can one escape birth and death. 8. When the eyes close at death, how does one escape? 9. The third was: 10. Only by escaping birth and death can one know where to go. 11. When the four elements separate, where does one go? 12. In the winter of the sixth year of Yuansou, after bathing, he gathered the assembly and spoke a verse, saying: Forty-eight years old. 13. Saints and ordinary people are all killed. 14. Not a hero. 15. The path of Longan is slippery. 16. He suddenly passed away. 17. His disciples, following the teacher's last instructions, wanted to cremate him and scatter his bones in the river. 18. His Dharma heir, Layman Wuzhong Zhang, 19. sent a messenger to offer sacrifices. 20. He said: 21. The teacher has the great power of the Way in the gate of the patriarchs. 22. I cannot let those who come later have nothing to arouse respect for. 23. I order the stupa to be built on the Milk Peak of Longan. 24. Posthumously titled Chan Master True Serenity. 25. Chan Master Fayun Gao of Dongjing, Chan Master Fayun Fuzhao Gao of the capital. 26. Since his wondrous youth, he traveled around to visit Chan Master Yuantong Ji. 27. When entering the room, Ji raised. 28. A monk asked Touzi. 29. When a person who has died a great death comes back to life, what is it like? 30. Touzi said. 31. Not allowing night travel, one must arrive at dawn. What do you think? 32. The master said. 33. The kindness is difficult to repay. 34. Ji was greatly delighted and ordered him to be the leader of the assembly. 35. In the evening, he held the whisk for the assembly. 36. Ji was slow and stuttering, and the assembly laughed at him. 37. The master had a sense of shame. 38. The next day, he was serving tea in the monks' hall. 39. Because he touched the tea scoop and it fell to the ground. Paragraphs: $ 0 12 17 25 35 #
Please segment these sentences into coherent paragraphs: 0. It is not different from that, 1. And from that it would also be inseparable. 2. Just as the cognition of blue 3. And also the second moon, 4. This consciousness that has the aspect of blue 5. Is also cognized by the cognition of blue. 6. If they are not different, 7. The nature of consciousness is not the nature of the other. 8. The cognition of the cognition of blue🔽How does it cognize the aspect of blue? 9. All of these cognitions 10. Do not have objects as their domain.🔽They are cognized by the nature of cognition itself, 11. Like the cognition of one’s own nature. 12. The primary thing is not the apprehender of objects, 13. Because it abides in its own nature.🔽It is not the apprehender of objects🔽By being transformed by the aspect of the object, 14. Or by being free from that, or by being imagined. 15. Like a pure cognition, 16. It is free from the aspect of the object. 17. Whatever cognition is asserted 18. To be like that, that is the proof. 19. The consciousness that is similar 20. Is transformed into the type of external objects. 21. But that also does not exist in all cases. 22. The existence of the object’s features is illogical. 23. Because they are not different from the crystal, 24. The features cannot be multiple. 25. Therefore, by their power, 26. The existence of the object’s features is not tenable. 27. Because the features and consciousness are different, 28. Consciousness cannot be a single entity. 29. Otherwise, how could it be conceived as a single entity? 30. If it is the same as the object, 31. Consciousness would be as noncognizant as the object. 32. If it is the same in some parts, 33. It would cognize everything in every respect. 34. If a consciousness with another’s features 35. Were to cognize the object, 36. All consciousnesses would cognize all objects. 37. There would be no cause for certainty. 38. Just as you assert consciousness to be, 39. The formless is not real cognition. Paragraphs: $ 0 8 10 12 17 20 23 27 34 38 #
Please segment these sentences into coherent paragraphs: 0. Practicing the perfection of wisdom without conceptualization, they fully awaken to all dharmas without conceptualization.” This is the second conception of the apprehended, which is based on the side of reversal. 1. Then the venerable Śāriputra said to the venerable Subhūti: 2. “Ah! The bodhisattva great beings who practice the perfection of wisdom practice the essence. 3. ” When this had been said, the venerable Subhūti said to the venerable Śāriputra: 4. “Ah! The bodhisattva great beings who practice the perfection of wisdom practice the inessential. 5. And why is that? 6. Venerable Śāriputra, the perfection of wisdom is inessential. 7. the perfection of meditative stability, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of generosity are insubstantial. 8. inner emptiness is insubstantial, 9. up to the emptiness that is the nonexistence of an intrinsic nature is insubstantial. 10. the applications of mindfulness are insubstantial, 11. the right efforts, the legs of miraculous power, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are insubstantial. 12. up to the eighteen distinct attributes of a buddha are insubstantial. 13. up to and including the knowledge of all aspects, is insubstantial. 14. Why is that? 15. Because bodhisattva great beings practicing the perfection of wisdom do not apprehend and do not see even insubstantiality. 16. How could they apprehend a core? 17. Then a very large number of gods from the desire realm and the form realm had this thought: 18. “Those sons of a good family or daughters of a good family who have produced the thought of unsurpassed, perfect, complete awakening, and those who practice this profound perfection of wisdom as it has been taught, and who practice this meaning, but 19. pratyekabuddha’s state—those are the ones who are worthy of homage. 20. “For that reason also, Subhūti, those bodhisattva great beings who do not actualize this sameness of dharmas are worthy of homage.” 21. Then venerable Subhūti said to those gods, “Gods, it is so! 22. “Divine princes, it is not difficult for bodhisattva great beings to actualize the sameness of phenomena,🔽and then to not actualize the level of the śrāvakas 23. or the level of the pratyekabuddhas. 24. Divine princes, it is not difficult for those who have donned the armor to think, ‘I will lead all sentient beings—immeasurable, innumerable, limitless—to complete nirvāṇa,’🔽and then to not apprehend any sentient beings at all. 25. Bodhisattva great beings who practice in this way set out for unsurpassed and perfect awakening, thinking, ‘I will guide all sentient beings.’ 26. “Those who think to train sentient beings are like those who think to train space. 27. Why is that? 28. Because sentient beings are seen to be isolated due to the isolation of space. 29. Sentient beings are seen to be empty due to the emptiness of space.🔽Sentient beings are seen to be insubstantial due to the insubstantiality of space. 30. Sentient beings are seen to be worthless due to the worthlessness of space. 31. “Divine princes, for these reasons, the bodhisattva great beings who don the armor for the sake of those who are nonexistent are doing something difficult. 32. Those who don the armor for the sake of sentient beings are like those who wish to argue with space. 33. The bodhisattva great beings don that armor 34. And those beings for whose sake the bodhisattva great being dons the armor, those beings too are not apprehended. 35. And why? 36. Because of the seclusion of beings, the armor should be seen as secluded. 37. If, when this is being taught, the bodhisattva great being does not lose heart, 38. then the bodhisattva great being is practicing the perfection of wisdom. 39. And why? Paragraphs: $ 0 1 3 17 21 25 31 37 #
Please segment these sentences into coherent paragraphs: 0. “Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom 1. think like this: ‘I will become absorbed in the first concentration 2. and will also cause all sentient beings to take up the first concentration, 3. to enter it, and to settle down in it. 4. I myself will enter into the meditative absorption of the fourth concentration. 5. I will cause all sentient beings to take up the fourth concentration.🔽I will cause them to enter into it. 6. I will cause them to be established in it. 7. In the same way, I will cause them to enter into and be established in the four immeasurables and the four formless meditative attainments. 8. In the same way, I myself will cultivate the thirty-seven aspects of the path to enlightenment. 9. I will cause all sentient beings to take up the thirty-seven aspects of the path to enlightenment. 10. I will cause them to enter into it.🔽I will cause them to be established in it. 11. In my Buddha-field, when I have attained supreme enlightenment, may all beings never be separated from the four trances, 12. and may they never be separated from the four formless concentrations and the four boundless states, up to and the thirty-seven dharmas on the side of awakening. 13. Subhūti, bodhisattva-mahāsattvas practicing the perfection of wisdom purify a buddha-field in that way. 14. While practicing for that awakening, all those intentions of theirs will be fulfilled. 15. They themselves will be endowed with all wholesome dharmas. 16. He also causes others to take up all virtuous qualities. 17. He causes them to enter, he causes them to be established. 18. He shows to those beings his own body with a beautiful form. 19. He also describes the cause of that. 20. Those beings, having seen that, generate desire. 21. They engage in the conduct of the cause that is just like that. 22. Those beings 23. are like this. 24. By taking up the power of merit, 25. they eventually accomplish a body with a beautiful form that is just like that. 26. All those beings whom he has ripened will also be born in that buddhafield together with him. 27. The sounds of emptiness, signlessness, and wishlessness may be sounds produced by the effort of the throat, lips, teeth, tongue, palate, and so on, 28. or they may be sounds of emptiness, signlessness, and wishlessness produced by the wind blowing outside. Just as those phenomena are inherently unborn, all phenomena are empty of all phenomena. 29. Because they are empty, they are signless. 30. Those who are signless are wishless.🔽whether standing, 31. sitting,🔽lying down, 32. or walking, 33. Except for the teaching of the Dharma day and night, there will be no other pure buddha realm, 34. where the three lower realms are designated, or where the views🔽or 35. attachment, aversion, and delusion are designated, 36. or where śrāvakas and pratyekabuddhas are designated, 37. or where impermanence, suffering, emptiness, and no-self are designated, and likewise where the grasping of “I” and “mine,” grasping, latent tendencies,🔽and entanglements are designated, 38. or where the results are designated. 39. In that buddha realm, that bodhisattva will fully awaken to unsurpassed and perfect buddhahood. Paragraphs: $ 0 11 14 27 33 #
Please segment these sentences into coherent paragraphs: 0. Then one should meditate on the wheel. 1. It is renowned as the wheel of wisdom. 2. This teaches the meditation of the wheel of wisdom, from “Then one should meditate on the wheel” up to here. 3. It is not explained because the text itself is clear. 4. Moreover, it teaches the extremely profound esoteric instruction that depends on the guru. 5. First, one’s own elements and food are balanced. 6. Abandon busyness. 7. Sit cross-legged in a meditative state free of the thorns of distraction. Place the right hand on top of the left hand and straighten the body. 8. Place the spine on top of the spine. 9. Lower the eyes to the tip of the nose, and with the pride of being a deity, bite the upper and lower teeth without touching. 10. The four channel cakras exist in the body as primordial attributes. 11. Then, first focus the mind one-pointedly on the navel cakra and meditate. 12. When that is clear, meditate on the heart, throat, and head cakras in the same way. 13. Then, imagine the vāyu and fire at the feet and genitals. 14. The vāyu ignites the fire, which enters the right channel. 15. It melts the bindu of bliss in the navel cakra. 16. Likewise, the fire-wind blows, melting the heart, throat, and crown cakras in sequence. 17. Imagine that the whole body is filled with the bliss-drops. 18. The mind should abide in the bliss of concentration. 19. The fire rises up in that place. 20. Then, the fire melts the haṃ in the head, and the bliss-drop descends through the left channel. 21. First, it revives the cakra in the fontanel. 22. Imagine that it becomes the cakra as before. 23. Likewise, imagine that the cakras in the throat, heart, and navel are revived in sequence. 24. In that way, by repeatedly familiarizing the mind with one-pointed focus, the bliss of śamatha will arise.🔽This is the esoteric instruction.🔽As such, always meditate 25. Thus, always meditate on this.🔽🔽 26. Those are the samadhi of the cultivation of the wheel of wisdom. 27. This passage teaches the benefits of the cultivation of the wheel of wisdom. 28. Since the text itself is clear, I will not elaborate here. 29. The text from “The single nature of all buddhas” 30. up to “May I have a mind equal to the sky” teaches how the master composed the text and the dedication of the roots of virtue. Since it is easy to understand, I will not elaborate here. 31. By whatever roots of virtue have been gathered here,🔽may I see the face of Manjushri. 32. The commentary on the Secret Commentary, the Lamp Summarizing the Meaning, is complete. 33. The Indian abbot Devakara Chandra and the translator Lo-ka-wa translated it. Paragraphs: $ 0 6 10 14 19 26 29 31 32 #
Please segment these sentences into coherent paragraphs: 0. Śāriputra! 1. This, with regard to the Dharma of non-forgetfulness, is the skillful means of non-apprehension; 2. This, with regard to the nature of constant relinquishment, is the skillful means of non-apprehension. 3. Śāriputra! 4. This, with regard to all dhāraṇī gateways, is the skillful means of non-apprehension; 5. This, with regard to all samādhi gateways, is the skillful means of non-apprehension. 6. Śāriputra! 7. This, with regard to omniscience, is the skillful means of non-apprehension; 8. This, with regard to the cognition of the path and the cognition of all aspects, is the skillful means of non-apprehension. 9. Śāriputra! 10. This, with regard to the Śrāvaka Vehicle, is the skillful means of non-apprehension; 11. This, with regard to the Pratyekabuddha Vehicle and the unsurpassed vehicle, is the skillful means of non-apprehension. 12. Śāriputra! 13. This, with regard to the stream-enterer, is the skillful means of non-apprehension; 14. This, with regard to the once-returner, non-returner, and arhat, is the skillful means of non-apprehension. 15. Śāriputra! 16. This, with regard to the path of the stream-enterer and the fruit of stream-entry, is the skillful means of non-apprehension; 17. This is the approach of non-apprehension for the path of the once-returner and the fruit of the once-returner, for the path of the non-returner and the fruit of the non-returner, and for the path of the arhat and the fruit of the arhat. 18. Śāriputra! 19. This is the approach of non-apprehension for the pratyekabuddha; 20. This is the approach of non-apprehension for the path of the pratyekabuddha and the fruit of the pratyekabuddha. 21. Śāriputra! 22. This is the approach of non-apprehension for the bodhisattva-mahāsattva; 23. This is the approach of non-apprehension for the samyak-saṃbuddha. 24. Śāriputra! 25. This is the approach of non-apprehension for the Dharma of the bodhisattva-mahāsattva; 26. This is the approach of non-apprehension for the Dharma of unsurpassed perfect enlightenment. 27. Śāriputra! 28. This is the approach of non-apprehension for the ground of joy; 29. This, in the ground of freedom from defilements, the ground of radiant light, the ground of blazing wisdom, the ground of utmost difficulty conquering, the ground of manifest presence, the ground of far-reaching, the ground of immovable, the ground o 30. Śāriputra! 31. This, in the dharmas of the ground of extreme joy, is done through the skillful means of non-apprehension; 32. This, in the dharmas of the ground of freedom from defilements, the dharmas of the ground of radiant light, the dharmas of the ground of blazing wisdom, the dharmas of the ground of utmost difficulty conquering, the dharmas of the ground of manifest 33. Śāriputra! 34. This, in the ground of different lineages, is done through the skillful means of non-apprehension; 35. This, in the ground of lineage, the eighth ground, the ground of complete seeing, the ground of thinness, the ground of separation from desire, the ground of accomplishment, the ground of pratyekabuddhas, the ground of bodhisattvas, and the ground of 36. Śāriputra! 37. This is the Dharma of the stage of different dispositions, using non-apprehension as a skillful means; 38. This is the Dharma of the stage of lineage, the eighth stage, the stage of fully seeing, the stage of thinning out defilements, the stage of separation from desire, the stage of completion, the pratyekabuddha stage, the bodhisattva stage, and the Tat 39. Śāriputra!🔽This is the conditioned realm, using non-apprehension as a skillful means; Paragraphs: $ 0 3 6 9 12 15 18 21 24 27 30 33 36 39 #
Please segment these sentences into coherent paragraphs: 0. If the aggregates are explained, then the aggregates are taken as the matters, not the other kinds. 1. In the same way, up to the moments, then the moments are taken as the matters, not the other kinds. 2. In this way, it should be known that the same reality is explained in different names. 3. Question: 4. As explained in the chapter on karma, there are five kinds of fruits. How is it that there are only these fruits, and are there any other fruits? 5. Answer: 6. There are those who wish to have four more fruits. 7. Yutavati says: establishment, skillful means, 8. and also speaking of combined cultivation, these are called the four fruits. 9. The established fruit is like water abiding on the wind wheel, the water wheel is the established fruit of the wind wheel. 10. Thus is everything. 11. The skillful means fruit is the knowledge of cessation and non-arising that arises from the skillful means of the contemplation of impurity, that knowledge of cessation and non-arising is the skillful means fruit of the contemplation of impurity. 12. Thus is everything. This is the skillful means of seeking the fruit by means of the cause. One should know it all. 13. The combined fruit is the arising of eye consciousness from the combination of eye, form, light, and attention. 14. Thus the dharmas that arise from the combination of dharmas are the combined fruit of those dharmas. 15. The cultivated fruit is the transformation and speech of the desire realm that is produced by the path of the form realm. That transformation and speech are the cultivated fruit of the path of the form realm. 16. Thus is everything. 17. Question: 18. How many kinds of spiritual powers are there? The Hu language has rddhi, which is sometimes called spiritual powers, sometimes called bases of spiritual powers, sometimes called mastery, and sometimes called abundance, all of which are just literal t 19. Answer: 20. Spiritual powers of transporting the body and understanding, spiritual powers of mental intention, 21. Mental intention is only for the Tathāgata, and one should know that the other two are shared. 22. There are three kinds of mastery: 23. Mastery of transporting the body, mastery of understanding, and mastery of mental intention. 24. Mastery of transporting the body means to lift the body into the air like a flying bird. 25. Mastery of understanding means to make the distant near, and to reach the peak of existence in the time it takes to bend and extend one's arm. 26. Mastery of mental intention means to reach wherever one thinks of, like the eye consciousness reaching form. 27. This mastery of mental intention is only for the Buddha, not for others, because he has the knowledge of all things and has reached the other shore. 28. It should be known that the two that are common are the mastery of bodily movement and the mastery of mental understanding, which are common to the Tathāgata, Pratyekabuddha, and Śrāvaka, because they are the fruits of meditation. 29. Question: 30. Do all anāgāmins enter the form and formless realms? 31. Do all those liberated by faith attain the view of the noble truths? 32. Do all those of the nature to regress necessarily regress? 33. Answer: 34. Entering the form and formless realms, and also increasing the faculties, 35. And regressing from the noble stages, do not occur in the intermediate state. 36. As for the noble ones who are reborn, as explained above, those who definitely do not take rebirth due to other causes and conditions definitely do not reach the upper two realms, nor do they progress in their faculties, nor do they regress. 37. Those who are reborn refer to those who attain the fruits in the desire realm and are reborn in the desire realm. 38. Disgusted with being in the womb and seeing the faults of existence, they do not enter the form and formless realms, because their lifespans are long. 39. Because they have long cultivated the noble path, they are unable to progress in their faculties. Paragraphs: $ 0 3 4 5 17 19 29 34 #
Please segment these sentences into coherent paragraphs: 0. He replied: 1. We have made regulations not to harm the soldiers of the evil king. 2. If there is a violator, they are not of the Śākya clan. 3. He said: 4. I really did not hear about it. Please allow me to enter. 5. The assembly all refused to allow it, and he said to the assembly: 6. Since you do not allow me to enter, I request to return home. 7. The assembly gave him permission to leave. 8. Having obtained his relatives, he went to the World-Honored One, bowed at his feet, sat to one side, and said to the Buddha: 9. The Śākya sons of the city of Kapilavastu have expelled me. I pray that the Buddha, out of compassion, will grant me a keepsake, and I will always make offerings and respectfully serve the Tathāgata. 10. The Buddha, out of compassion, gave him his own hair and nails. 11. At that time, Śaṃbhava, with a sincere mind, received the Tathāgata's hair and nails and went to the country of Vārāṇasī. 12. The people there heard: 13. The mighty Śākya son named Śaṃbhava is now coming here, wanting to be our lord. Should we all agree to follow him? 14. The people all came to a mountain and discussed this matter. 15. At that time, Śambhava Śrāvaka dismissed his followers and placed them in one place. He himself pretended to be a messenger delivering a letter, with a sharp knife tucked under his arm, and went to the assembly, saying: 16. You should know that Śambhava Śrāvaka has great power and is difficult to subdue. He has me deliver this letter to you. 17. They asked: 18. What is it about? 19. He replied: 20. He wants to be your king and rule over you. You should sit together and read his letter. 21. The people replied: 22. There are no seats here, how can we sit? 23. He then drew his sword and cut the rocks into pieces, making seats for the people to sit on. 24. Seeing this, everyone exclaimed in admiration and asked: 25. How many people like you are there? 26. He replied: 27. I am just a messenger delivering a letter, what is there to say? There are others who are twice as good as me. 28. When the people heard this, they were all greatly frightened and said to each other: 29. If even the messenger is like this, how much more so is Śaṃbara? 30. It would be better for us to establish him as our lord. 31. They opened the seal together, wrote a reply, and said to the messenger: 32. Welcome, great king! 33. We have long admired your virtue and hope you will soon come down to us. 34. Śaṃbara, having taken leave, went to his old residence, adorned his retinue, and with his guards in strict order entered the country of Vārāṇasī. The young and old were delighted, prepared what was needed, and with all their hearts selected an auspic 35. The countries far and wide heard that in the country of Vārāṇasī there was a Śākya clan named Śaṃbara who was jointly established as their lord, and was called the country of Śaṃbara. 36. After Śaṃbara was established, he respectfully built a great stūpa, placed the Tathāgata's hair and nails in it, and made offerings. It was called the Śaṃbara Stūpa. 37. The queen originally did not believe in the Buddha, and issued an order in the country to establish a shrine to the spirits and perform sacrifices according to worldly customs, which has continued to the present day.Here is the corrected and aligned 38. Mūlasarvâstivāda-vinaya-kṣudraka-vastu, fascicle 8 Paragraphs: $ 0 3 5 8 12 15 24 28 34 36 38 #
Please segment these sentences into coherent paragraphs: 0. he made a mechanical contrivance of stones, 1. which he hurled at the Muni, 2. but it did not fall, but split in two. 3. Just as in the world at the time of the rainy season, the blue clouds thunder, 4. and the moon is obstructed, as if by the wind in the sky,🔽in the same way, the king of Magadha, Bimbisāra, 5. turned his face towards the Tathāgata, like the lord of elephants on the king's path. 6. Having taken up the best of limbs by striking with his body, 7. with his tusks piercing, spreading out the net of his intestines,🔽with his bodies, he entered into making it difficult to move 8. on the paths of Rājagṛha. 9. The flesh-devouring one, with a desire for flesh, bites the human thighs, 10. And with the tips of his fangs touches and moves the garland of intestines. 11. With his fierce tongue and nose, he licks the blood-soaked head, 12. And for the sake of throwing it up, he throws it up like stones. 13. In three places, sprinkled with the wine of great joy, with the smell of offerings, 14. And smeared with the smell of rotten blood and marrow, 15. At that time, surrounded by endless anger, 16. He frightens the people of the city with disgust. 17. The intoxicated elephant, like the fearful club of time, 18. With a face contorted from arrogance, making grunting sounds, 19. Seeing him with angry, rolling eyes, 20. The king's son, making the sound ha ha, left the city. 21. Some, fleeing in all directions in distress, 22. The others, not being of high rank, dissolved into the provinces. 23. And so, not taking up another fear after the one had been overcome, 24. the others entered the houses of the others. 25. Some, with the lion-roar of the one who was sitting there, 26. not at all considering the doubt about his own life, 27. saying, Do not harm the Buddha! 28. they took him up and called to the elephant from behind. 29. And so the others called to the elephant-keeper, 30. and the others paid homage to him with their palms together. 31. Then, 32. the others threatened him, 33. and some, greedy for wealth, made him desire it. 34. Looking through the windows, as the wind moved, 35. the young women waved their arms and wept. 36. Other elephants, with golden bells on their trunks, 37. cover their eyes with their copper-colored foreheads. 38. When the elephant of complete enjoyment wishes to destroy them, 39. the people, with their hands raised, become frightened. Paragraphs: $ 0 3 6 9 13 17 21 25 31 34 37 #
Please segment these sentences into coherent paragraphs: 0. The words spoken by the divine one have now been fulfilled, extending throughout the territory, 1. Universally promoting meritorious deeds, ruling the realm of Jambudvīpa, walking alone with freedom. 2. The Dharma is not in vain, one attains the purity of the eye faculty, and the blessings planted in the past 3. At the place of the true person, one respectfully serves the Three Jewels, the state preceptor, and the Daoist masters 4. And gives to the poor and the naked, with this meritorious karma 5. One gives to the prince, the king thinks of his past travels, and tours the country 6. He then passes through various mountains, beyond the Iron Ring Mountains, and hears sounds from below 7. Thunder shaking the heavens and earth, with a mournful and urgent sound, a very sorrowful tone 8. The king then does not look away, and sees King Yama, his ministers, assistants 9. And officials asking about the causes of offenses, the appearance of the offenses, and then immediately decides 10. According to the offenses, he hands them over for punishment, without a mind of increase or decrease, the eighteen hells 11. Hot and boiling, the sixteen cauldrons surround a single cauldron 12. Sword trees, fire carts, and burning charcoal, the sinners cry out in pain 13. The suffering is myriad. The king asks his left and right, Who is this person? 14. The ministers reply, The dead king. The king distinguishes good and evil. 15. Inspecting the lightness and heaviness of crimes, the director of calamities examines the wise and the foolish. 16. At that time, Aśoka tells the ministers, Even the dead king 17. still creates hells to punish. I am now the king of the people. 18. How can I not be able to transform through hell? 19. He asks the ministers, Who has such a person, extremely evil and violent, 20. to lead the hells? The ministers reply, Only those without kindness 21. and those who commit the five heinous crimes can create hells. Those with yellow hair and red eyes, 22. furrowed brows, swollen cheeks, high foreheads, and hooked noses can do evil.🔽The king orders the ministers to search for evil people 23. of this kind. Quickly come and report. The ministers immediately rush to the counties and villages of the country. 24. He saw beside a pond, a loom, with bows and arrows set up 25. Shooting flying birds with arrows, scattering poisoned food in front, using this to catch flocks of sparrows 26. Pulling hooks and bait with his feet, using this to fish in the pond, setting up a black snare in the back 27. Stealthily watching for deer, attracting birds with a bird call, summoning birds and beasts 28. The people saw this and examined it, just as they had been ordered. The minister returned and reported 29. To the king, the truth of his actions, seeking out evil people, his sincerity like this 30. The king said, Excellent! You have fulfilled my wish. Investigate this person 31. And surely accomplish the prison affairs. The king sent someone to call him, saying, I wish to see you 32. Heavily bestowing precious treasures, whatever you need. The evil person replied 33. I am a small person, knowing nothing. The king uses me for 34. The messenger replied, You will surely be promoted to nobility. I wish to obtain your body 35. The person who manages the affairs of hell was delighted and returned home.🔽He fully reported the situation 36. to his parents, who upon hearing it🔽were greatly worried. Each embraced their child 37. and would not let them go.🔽The child's mind was courageous and strong, so they immediately drew a sharp sword 38. and killed their parents. 39. Then they left and went to the king, knelt and paid respects, Paragraphs: $ 0 5 10 16 22 28 35 #
Please segment these sentences into coherent paragraphs: 0. This is called the co-existent cause. 1. Third, the homogeneous cause. 2. All dharmas, 3. mutually giving rise to each other in the same category, 4. are called the homogeneous cause. 5. In the Mahāprajñāpāramitā-śāstra, 6. it is called the cause of one's own seeds. 7. Fourth, the universal cause. 8. The eleven universal defilements increase all defiled dharmas. 9. This is called the universal cause. 10. What are the eleven? 11. The five views, doubt, and ignorance under the category of suffering make up seven. 12. The two lower views, wrong view, and the view of grasping at the best, as well as doubt and ignorance, 13. are taken as four. 14. Together with the previous eleven, 15. there are five corresponding causes. 16. The corresponding creation of objects by various mind and mental factors, 17. is called the corresponding cause. 18. The previous co-existent cause, 19. is established based on the shared substance. 20. This corresponding cause, 21. has the function of relying on the shared characteristics. 22. Sixth, the retributive cause. 23. Various karmas and afflictions, 24. attaining painful or pleasant retribution are called the retributive cause. 25. This meaning is extensively explained in the chapter on the six causes. 26. Now, in relation to the ten causes, 27. they are taken together and included. 28. Among them, first, in relation to the external indeterminate causes, 29. they are included as six. 30. Among these ten, 31. excluding the contradictory cause, the remaining nine are included in the three causes. 32. Among the remaining nine, 33. following the explanation, the corresponding cause and the non-contradictory cause, 34. these three kinds are the efficient cause. 35. The generative cause, the nourishing cause, and the cause of similar species, 36. these three kinds are the homogeneous cause. 37. The dharmas of the same category 38. arise from their own characteristics. 39. Because in the state of existence, Paragraphs: $ 0 2 5 7 10 15 22 26 30 37 #
Please segment these sentences into coherent paragraphs: 0. What is the yoke of desire? 1. It is the desire, the desire for desire, the desire for intimacy, the desire for love, the desire for pleasure, the desire for stupor, the desire for indulgence, the desire for enjoyment, the desire for delight, the desire for hoarding, the desire fo 2. The yokes of existence and views should be understood in the same way. 3. Moreover, another scripture says: 4. Desire and greed are called grasping. 5. For this reason, it should be known that the desire and greed that arise in regard to the four such as desire are called the grasping of desire, etc. 6. Thus we have explained the proclivities and the entanglements, which the scriptures call the asravas, floods, bonds, and clingings. 7. What is the meaning of the terms asravas, etc.? 8. The verse says: 9. Subtle, dual, increase, follow, and bind, 10. Dwelling, flowing, floating, and grasping are the meanings of asravas, etc. 11. The treatise says: 12. When the fundamental passions appear, their mode of activity is difficult to know, and therefore they are called subtle. 13. Dual increase means that they increase and become dull and sluggish with regard to the object and the associated dharmas. 14. Follow means that they are able to produce the possession of the passions and always follow sentient beings, constantly causing harm. They are not eliminated by the mere performance of good actions. 15. Or, even if one exerts great effort to prevent their appearance, they still appear frequently, and therefore they are called binding. 16. Because of these meanings, they are called proclivities. 17. They cause sentient beings to remain for a long time in birth and death, or they cause them to transmigrate in birth and death, from the heaven of the summit of existence down to the Avīci hell. 18. Because the continuum of their lives leaks out through the six sense bases without end, they are called “leaks.” Because they completely float away the wholesome category of dharmas, they are called “floods.” Because they unite sentient beings, they 19. If we interpret them well, we should say that the various objects of the senses flow into the mind continuum and leak out without end, and for that reason they are called “leaks.” 20. As a scripture says, 21. “You must know that it is like pulling a boat upstream; even with great effort the going is still difficult. 22. If you let the boat go downstream, even if you make no effort, the going is not difficult. 23. Know that it is the same with the arising of wholesome and defiled minds.” 24. According to the meaning of this scripture, the passions that do not cease in regard to objects are called “leaks.” When they increase in power, they are called “floods.” 25. That is, if sentient beings fall into them, they can only follow them and cannot oppose them, because they rise up, spread out, float, and flow rapidly and are difficult to resist. 26. When they are presently operating, they are not extremely intense, and therefore they are called yokes, because they only cause sentient beings to be associated with various kinds of suffering. 27. Or, because they frequently operate, they are called yokes, and because they grasp desire, etc., they are called graspings.Here is the corrected and aligned text: 28. Abhidharma-kośa-bhāṣya, Fascicle 20 Paragraphs: $ 0 3 6 7 11 17 19 20 24 28 #
Please segment these sentences into coherent paragraphs: 0. In the third, Kāśyapa first asks, Why do you predict and speak? 1. The Buddha's answer can be understood. 2. In the fourth, first clarifying that the Tathāgata's speech is non-dual, the śrāvakas and below, using the inferior to illustrate the superior. 3. Suṣira always for immeasurable births and below, answering the seventh question, clarifying the existence of skillful means. 4. Two meanings are distinguished: 5. First, the distinction of transforming and benefiting. 6. Benefiting has two kinds: 7. First, for many years together with Suṣira, not allowing him to do evil outside the teachings, called having skillful means. 8. Second, he accepted Subhadra into the monastic order, preventing him from committing many offenses as a layperson, which is called skillful means. 9. Second, distinguishing the merits of transformation. 10. There are two kinds of merits of transformation: 11. First, based on the Buddha's power of understanding, he demonstrates skillful means; second, based on the Buddha's power of faculties, he demonstrates skillful means. 12. In terms of the power of understanding, first it clarifies that Subhadra always taught sentient beings that there is no good or evil. I have long known - the Buddha feared that this person would mislead many to harm, so he accepted him to live togeth 13. In terms of the power of faculties, the text has three parts: 14. First, knowing the severing of wholesome roots; second, The Tathāgata is fully endowed with the power of knowing faculties - knowing the arising of wholesome roots; third, The Buddha observes sentient beings who possess wholesome dharmas - knowing th 15. In the first knowing of severing, there are five questions and answers that arise due to causes and conditions. 16. Kāśyapa first asked, What is the reason that icchantikas have no good dharmas? The Buddha answered, Because icchantikas have severed goodness, they have none. 17. Icchantikas have severed goodness is the general answer. 18. Sentient beings all have the five roots of faith and so forth, but icchantikas have permanently severed them is the specific answer. 19. For this reason... below clarifies the absence by discussing killing. 20. Second, Kāśyapa used the Buddha's words to determine, Are there no good dharmas for icchantikas? 21. The Buddha answered, Yes. 22. Third, Kāśyapa used the Buddha's words to challenge the Buddha, The good of the three times is not severed in the future. Why do you say they are nonexistent? 23. First, Sentient beings have three kinds of goodness is a general statement. 24. Past, future, and present lists the three names. 25. Icchantikas cannot sever future goodness. Why do you say they are severed? This concludes the challenge. 26. Below the Buddha answers. 27. The text is divided into three parts: 28. First, clarifying that there is severance; 29. Second, from It is like a person... it clarifies that there are those who can be saved and those who cannot be saved among those who sever good [deeds]. 30. Third, from It is like rotten and spoiled... it clarifies that there are those whose severed good [deeds] can be regenerated and those whose severed good [deeds] cannot be regenerated. 31. In the beginning, one should first clarify the meaning of severing good [deeds], and then explain the text. 32. There are ten aspects to the meaning: 33. First, clarifying the characteristics of severing [good roots]. 34. Severing [good roots] has three paths: 35. First, the path of expedient means, contemplating the causes and effects of existence as non-existent, and contemplating the causes and effects of non-existence as existent. 36. Second, the path of unobstructedness, seeing the non-existence of conditioned phenomena. 37. Third, the path of liberation, seeing the existence of unconditioned phenomena. 38. There are nine grades of unobstructedness and liberation, starting from the lowest of the low up to the highest of the high, similar to the severance of bonds by that equal enlightenment. 39. Second, distinguishing the differences in severing [good roots] based on the two kinds of good dharmas. Paragraphs: $ 0 4 9 13 16 20 27 32 34 #
Please segment these sentences into coherent paragraphs: 0. The conquerors of the world. 1. I am my own, he said. 2. The aggregates are the elements and the sense sources. 3. This is the meaning of the statement. 4. How can the mind be satisfied with the accumulation of merit and wisdom in this view of the object? 5. If the three spheres are completely purified, then what is the meaning of this? 6. This is not logical. 7. The person who wishes to make offerings and benefit from them will have great faith in him. 8. It is not because they are not concerned with giving, giving, or giving. 9. Since there is nothing, do you not consider giving? 10. But since it is not a subject, it is not apprehended. 11. In the first case, there is no merit because there is no one to whom anything is given. 12. Bodhisattvas will not be able to do anything for the sake of sentient beings, because sentient beings do not exist. 13. The Tathagata sees the giver, the giver, and the beggar. 14. Therefore, since it is not an object, it is not established that it is not apprehended. 15. If you know that the person who gives is your own mind and your own mind, how could it be that it is not the object? 16. Whoever gives something to benefit others or to make offerings to them, 17. This is the most trustworthy. 18. It is not because it is invisible. 19. Since it is nonexistent, is it not perceived? 20. But why is it not a place? 21. Without it, merit will be lost. 22. There will be no more suffering. 23. The king saw it three times. 24. Therefore, it is not a place. 25. What is your mind and what is your mind? 26. They will know it by themselves. 27. The opposite of this is the same as the opposite of the opposite. 28. It is not perceived as it is seen. 29. The cross is shown. 30. The causes and effects are as follows. 31. This is the reason why I have set forth this teaching. 32. The assembly is immaculate. 33. This is the very law. 34. The cause of purity is the result of the pure. 35. The result is pure. 36. The signs of correctness are the result of discipline. 37. The same applies to the branches and so on. 38. The same applies to the impure. 39. The result is unwholesome. Paragraphs: $ 0 7 12 16 22 25 30 34 38 #
Please segment these sentences into coherent paragraphs: 0. He entered the fire-element samādhi for seven days and nights. 1. He experienced wonderful joy and his majestic radiance was blazing. 2. Śākyamuni also went to the mountain in an instant. 3. He searched everywhere for the Buddha like a calf seeking its mother. 4. He gradually reached the front of the cave where the Buddha was staying. 5. Suddenly he saw the Buddha, his demeanor upright and majestic, his radiance illuminating everywhere. 6. With utmost sincerity and reverence, he exclaimed with joy and praise, unable to contain himself. 7. He forgot to put down one foot and gazed up at the Buddha's face, not daring to blink for seven days and nights. 8. He praised the Buddha with one verse, saying: 9. Heaven, earth, this realm, the hall of much hearing, 10. The palace of the devas, the heavens in the ten directions, none can compare. 11. The great śramaṇa, the bull among men, 12. Searching the earth, mountains, and forests, there is none equal. 13. Having praised thus, he surpassed nine kalpas. 14. Before Maitreya, he attained supreme enlightenment. The question is: Bodhisattvas who are close to the stage of buddhahood must attain unprecedented skill and mastery over names, phrases, and sentences. 15. One should praise the Buddha with different verses and approaches. 16. Why did he spend seven days and nights? 17. Why did he praise the Buddha with only one verse? Answer: At that time, the bodhisattva's thoughts and vows were excellent, so he did not repeat the verses. 18. If he changed the verses, his thoughts and vows would not be pure. 19. Furthermore, at that time, the bodhisattva feared distraction. 20. Because the mind is different due to the differences in verses. 21. How can one attain a continuous single-pointed mind? 22. Furthermore, the bodhisattva shows that his mind is tireless. 23. Because he is able to newly give rise to excellent thoughts and vows in a single verse. Question: Why is it that Maitreya Bodhisattva's own faculties are ripe first, 24. while those he transforms are ripe later? 25. Is it that Śākyamuni Bodhisattva is the opposite of this? Answer: Maitreya Bodhisattva benefits himself more and benefits others less. 26. Śākyamuni Bodhisattva benefits others more and benefits himself less. 27. Therefore, they are all not simultaneous with those they transform. The explanation of the verses says: Heaven and earth. 28. Overall statement. 29. It refers to the heavens and the earth. 30. It refers to this trichiliocosm. 31. It refers to the palace of Vaiśravaṇa. 32. This is because his respect and faith are renowned in the ten directions, thus he is called the one of great renown. Palace of the dead 33. Refers to the palace of Brahmā. 34. Because that Brahmā considers it to be permanent. 35. The Buddha, in order to counteract that notion of permanence, 36. Therefore, it is called the palace of the dead. 37. The meaning of the palace of the dead is impermanence. Another explanation is that the palace of the dead refers to the human palace. 38. Because the human palace quickly returns to destruction, it is called the palace of the dead. Heavenly abode 39. Refers to the remaining heavenly abodes other than the palace of the one of great renown and the palace of the dead. None in the ten directions Paragraphs: $ 0 2 5 8 13 17 23 27 32 38 #
Please segment these sentences into coherent paragraphs: 0. Thus, he extensively opened a treasure grove and equipped it with various wheels and radiance. 1. Observing the stars and measuring the sky, he set up a plumb line and a measuring rope. 2. When the king's footstool was about to shine, the golden pavement emitted colorful light. 3. In the long corridors, the buildings were stacked high in the sky.🔽The floating pillars and embroidered beams above depicted the clouds. 4. The flying eaves and carved railings below were connected by rainbows. 5. The shadow stupas were majestic, facing each other. 6. The sutra platforms were towering, side by side.🔽The rules and standards of red and green were exhausted. 7. The wonders of painting and embroidery were completely used. 8. The marvelousness surpassed that of celestial immortals, and the thought exhausted the spirits and ghosts. 9. The golden basin received dew, 10. comparable to the jade trees at Ganquan. 11. The precious bell had a gentle breeze, 12. like the qiongli forest at the Land of Ultimate Bliss. 13. The sparse bell rang through the night, and the clear Brahma sound rose in the morning. 14. The rhyme matched the Yushan Mountain, and the sound was in harmony with the Longmu. 15. This is where spiritual wonders reside and are relied upon. 16. This is where samādhi and prajñā are depended upon. 17. The cessation of mind in the definitive meaning is here. 18. The Wei Dynasty's Great Chancellor and Prince of Bohai had a divine spirit and extraordinary heavenly features. 19. His virtues were complete in civil and military affairs. 20. His skills were combined in rites and music.🔽He was a vessel for the altars of earth and grain. 21. He was a pillar and rock of the imperial ancestral temple. 22. He truly had the style of a king's assistant. 23. All praised him as a reliance for bringing peace to chaos. 24. As for his turning his heart to the Way and taking refuge in the Dharma, 25. he uniquely surpassed his famous peers. 26. He did not begrudge elephants and horses. 27. He had no love for pearls and jade. 28. He established a jeweled pagoda in Dingguo Temple. 29. The seven kings, including the Wei Minister of Attendance, Grand Guardian, Minister of Education, Prince of Guangyang Yilie, the Wei Prince of Guangyang Zhongwu, the Wei Prince of Guangyang, the Wei Prince of Guangyang Wenxian, the Wei Chancellor Pri 30. all respectfully believed in their hearts and earnestly upheld the Dharma as their practice. 31. Whether in literature or martial arts, they supported the country and their families. 32. They conformed to the style of pillars and rocks, and had the virtue of the imperial ancestral temple.🔽They knew the impermanence of empty clouds. 33. They recognized the unreliability of mirage-like qi. 34. They equally realized that their own bodies would eventually return to destruction. 35. Then they turned their minds to the Buddha's principles and jointly followed the sage's teachings. 36. They all received the eight precepts and observed the six days of fasting together. 37. Building temples, ordaining monks, holding assemblies, and promoting goodness. 38. The King of Shangdang in Wei, Wang Mu, and the King of Changshan in Wei, Wang Zhi (the two kings). 39. Wang Mu had a peaceful and generous nature and a beautiful appearance. Wang Zhi had a majestic appearance with a waist ten feet in circumference. Paragraphs: $ 0 3 9 13 18 24 31 38 #
Please segment these sentences into coherent paragraphs: 0. the perfection of patience, the perfection of perseverance, the perfection of concentration, the perfection of wisdom, and inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, 1. the ten powers of the tathāgatas, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, 2. great love, great compassion, the knowledge of path aspects, the knowledge of all aspects, and all wholesome dharmas are included in the perfection of wisdom. 3. “Therefore, Lord, 4. this is the teaching of the lord buddhas, 5. Having trained in it, the past, future, and present bodhisattvas, pratyekabuddhas, and śrāvakas have gone forth, are going forth, and will go forth.🔽They have gone forth, are going forth, and will go forth. 6. They have gone forth, are going forth, and will go forth. 7. In the Perfection of Wisdom in Eighteen Thousand Lines, 8. the chapter called “The Stūpa” is the twenty-seventh. 9. Then the Lord said to Śatakratu, head of the gods: 10. “Kauśika,🔽it is so! 11. It is so! 12. Those sons of a good family or daughters of a good family who write out this perfection of wisdom, make it into a book,🔽and then🔽carry it, bear it in mind, read it aloud, 13. master it, 14. and who, in addition to that, 15. honor, venerate, respect, and make offerings to it with flowers, incense, perfume, garlands, creams, powders, clothes, parasols, flags, and banners,🔽they will generate immeasurable,🔽incalculable, 16. incomparable,🔽and limitless merit on that basis. 17. And why is that? 18. Kauśika, 19. the knowledge of all aspects of the tathāgatas, arhats, genuinely perfect buddhas also emerges from the transcendent perfection of wisdom. 20. Kauśika, 21. the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, 22. the five eyes, the six clairvoyances, bringing beings to maturity, and the perfection of a buddhafield have come forth from the perfection of wisdom. 23. Kauśika! 24. the knowledge of all aspects, the knowledge of the aspects of the path, and the knowledge of all aspects have come forth from the perfection of wisdom. 25. Kauśika! 26. the Hearers’ Vehicle, the Solitary Realizers’ Vehicle, and the Great Vehicle.🔽 27. the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle have issued forth from the perfection of wisdom. 28. Kauśika, 29. even unsurpassed, perfect, complete awakening has issued forth from the perfection of wisdom. 30. Kauśika, 31. therefore 32. any son of a good family or daughter of a good family who writes out this perfection of wisdom, 33. makes it into a book, 34. and holds it, keeps it, reads it, masters it, and properly pays attention to it, 35. they would revere,🔽honor, 36. and make offerings to them. 37. The merit that they would produce would not approach even a hundredth part of the merit produced by the previous accumulation of merit. 38. It would not approach even a thousandth or a hundred thousandth part, or even one part in an incalculable number. 39. It would not stand up to any comparison or fraction or part or example. Paragraphs: $ 0 3 7 9 18 23 28 31 37 #
Please segment these sentences into coherent paragraphs: 0. the hero, the form, for six months,🔽by which practice one will attain 1. even the supreme power. 2. Having practiced glorious conduct, 3. then, having engaged in practice, 4. there is no doubt about the sublime state. 5. Thus, that very thing is quickly accomplished. 6. One should take up the practice of the fierce one. 7. In practice, the types of māras🔽are the goddesses in the form of desire 8. and likewise in the bodies of others. 9. With various forms 10. they harm those who are restrained.🔽One should not speak with them 11. and should not be attached to them at all. 12. Endowed with the thought of awakening, 13. one should recite while facing wrathfully. 14. If one goes in that way, 15. one will see the forms of the fierce ones 16. and also other very wondrous things. 17. If one sees them with the thought of the sugatas, 18. one should not be afraid of them. 19. If one suppresses and hates them, 20. one is disobeying the word of the sugatas. 21. The wrathful one is destroyed by the bliss of the Sugata’s meditation. 22. The hero who is a warrior 23. should practice this observance, 24. not the one who is not a hero. 25. Those who desire the supreme accomplishments 26. should practice this observance of the deity 27. just as it is taught, 28. by means of earnest practice. 29. This concludes the seventh chapter of the Root Tantra of Mañjuśrī, called “The Victory of Wrath,” 30. which is the chapter on the observance of wrath.🔽“One should always worship 31. the forms as taught, 32. with the flowers as explained,🔽and also the observances of virtue 33. and the actual approach 34. simply by means of recollection.🔽One will certainly attain 35. those very things. 36. One will quickly accomplish through worship. 37. For the form of giving the kingdom, 38. one should anoint with sandalwood, saffron, and agarwood 39. as appropriate,🔽and with beautiful utpala, punnāga, Paragraphs: $ 0 6 10 22 30 37 #
Please segment these sentences into coherent paragraphs: 0. The ritual of the disciples' preparatory rite. 1. Then, in the morning, 2. the mantrin together with the yoginīs 3. having made perfect offerings to the maṇḍala that was previously visualized in actuality, 4. having looked at it abiding in space, 5. having cleaned the maṇḍala, 6. then the thread for the lines 7. is placed in the center and in the four directions, 8. and first it should be visualized as non-apprehensible. 9. Then, the five seed syllables and the five symbolic implements transform into the five buddha families, 10. which are consecrated by the gnosis beings, 11. and are offered to with offerings. 12. Then, the thread is placed in the middle of the thread and rolled up. 13. The thread is placed in the hands of the assistant who is the means of accomplishment, who has arisen from the sound of jheṃ. 14. The five threads are placed between one’s five fingers.🔽“ Anyonya anu gata sarva dharma para sara anu pravistha sarva dharma atyanta anu pravistha sarva dharma vajra siddhi hūṃ aḥ” 15. The ten fingers are rolled up. 16. The thread that has been made in that way is 17. recited with oṃ vajra samaya sūtra mati krama hūṃ. 18. The thread that has been perfumed with scent and incense is offered to the maṇḍala. 19. Then, the master, with the mantra, picks up the thread. 20. The thread is placed in the hands of the assistant, who has arisen from the sound of jheṃ. 21. Visualize the natural maṇḍala. 22. Then, the master should look from south to north and lay out one line. 23. Then, looking from south to north, lay out the line of the eastern threshold.🔽Similarly, looking from north to south, lay out the line of the western threshold. 24. Similarly, looking from west to east, lay out the line of the northern threshold.🔽Then, looking from west to east, lay out the line of the southern threshold. 25. Then, one who is in the southeast and one who is in the southwest 26. should lay out the lines of the intermediate directions. 27. Then, having divided it into sixteen major parts, 28. the minor parts should be laid out as one wishes. 29. Then, the number of the circumambulation lines should be ascertained. 30. One should know this in particular outside of the sixteen. 31. Next, the rite of the colors: 32. white, yellow, 33. red, green, and blue are arranged individually in the skull cups. 34. They are offered to the clear five pristine consciousnesses. 35. The consecration mantra of the colors is: 36. oṃ vajra samaya hūṃ 37. Say that and look at the nature of the five pristine consciousnesses. 38. Draw the five lines in the northeast. 39. Then, cover the skull cups, press them under the feet,🔽and recite:🔽This realm of reality is totally pure, Paragraphs: $ 0 9 13 19 21 31 38 #
Please segment these sentences into coherent paragraphs: 0. The treatise says: 1. The buddhas are the greatest. 2. The Mahāyāna can reach it, 3. Therefore it is called great. 4. Third, because it is ridden by great people. The treatise says:🔽The buddhas and great people ride it, 5. Therefore it is called great. 6. Fourth, because it can accomplish great matters. 7. The treatise says: 8. It can extinguish the great suffering of sentient beings. 9. It bestows the matter of great benefits. 10. Therefore, it is called great. 11. It is also ridden by the five great beings. 12. It is also called ridden by many people. 13. The treatise says: 14. It is ridden by Avalokitêśvara and other great bodhisattvas. 15. Therefore, it is called great. 16. Sixth, because it exhausts the source and bottom of the Dharma. 17. The treatise says: 18. It can exhaust the bottom of all dharmas. 19. Therefore, it is called great. 20. Seventh, because it comprehensively includes the Dharma. 21. The treatise says: 22. As the Buddha said in the Prajñāpāramitā, the meaning of the Mahāyāna is immeasurable and boundless. 23. For this reason, it is called great. 24. Furthermore, the Mahāyāna is explained with three meanings. 25. First, distinguishing the name has four aspects. 26. First, regarding the Dharma, there are three: 27. The three greatnesses and two operations. 28. As explained below in the treatise. 29. Second, regarding practice, there are seven. 30. As explained in the Abhidharma-samuccaya and other texts. 31. Third, regarding the Dharma of people, there are seven. 32. As explained in the Dvādaśanikāya-śāstra. 33. Fourth, directly distinguishing the great. 34. It should be the Dharma as the cause. 35. The meaning is to contain and embrace. 36. Moreover, distinguishing the meaning of the vehicle. 37. Relying on metaphor for the name. 38. Transporting as the function. 39. The essence is able to be combined and raised. Paragraphs: $ 0 6 11 16 20 24 29 31 33 36 #
Please segment these sentences into coherent paragraphs: 0. Those in the stage of ten practices and above attain the understanding of the non-self of dharmas. 1. The practices in the stage of understanding and practice are the same as those of the stage of seed nature. 2. Even if there are slight differences, the meaning is not much. 3. In the ādāna consciousness, it only gives rise to the habitual propensities of the self of persons and also gives rise to the correct propensities of dharmas. 4. In the fundamental consciousness, there are the seeds of the two kinds of non-self and the pure seeds. 5. There are also the seeds of the two kinds of karma, pure and impure, good and evil, and the indeterminate fruits of suffering and happiness. 6. The above can be understood by analogy. 7. The distinctions based on the stage prior to the grounds are finished. Next, the distinctions based on the ten grounds are as follows. 8. In the six consciousnesses, one is able to give rise to the understanding of the two kinds of selflessness of persons and dharmas. 9. The two kinds of grasping of persons and dharmas are completely non-existent. 10. One also does not give rise to the two kinds of karma, pure and impure, good and evil, and the indeterminate, etc. 11. In the ādāna consciousness, one also does not give rise to the habitual propensities of the self of persons and the mind above the grasping of dharmas. 12. There is also the six consciousnesses that are truly constant and partially attain the three bodies. 13. Therefore, in the cultivation of causes and effects, it is said: 14. The first ground realizes the meaning of transcending contamination. 15. Because one realizes suchness, the Dharma body is revealed. 16. Because the pure aspect of the fundamental consciousness transforms its support, it becomes the reward body. 17. Based on these two bodies, it gives rise to functions, and there is then the transformation body. 18. The distinctions based on the ten grounds are finished. The third, the distinctions based on the Buddha ground, is as follows. 19. Among the six consciousnesses, contaminated afflictions and karma do not arise at all. 20. The two afflictions of the ālaya consciousness are also completely and permanently absent. 21. In the fundamental consciousness, all seeds of impure afflictions and karma are completely absent. 22. In the six consciousnesses, the path of added effort also ceases. 23. The arising and ceasing of the pure aspect of the fundamental consciousness also cease. 24. It accords with and accomplishes the fundamental pure nature, and thus becomes the reward body. 25. Therefore, the chapter on supramundane purity says: 26. When the four virtues are complete, the fundamental consciousness completely ends. 27. Because the beginning purity combines with the fundamental purity, 28. it causes the fundamental purity's four virtues to be fully revealed. 29. In the fundamental consciousness and within the six consciousnesses, all impure aspects are completely transformed, and the originally pure aspects are permanently accomplished. 30. Therefore, the chapter on the supreme characteristics of quiescence and cessation says: 31. The impure aspects are completely transformed, and the originally pure aspects are permanently accomplished. 32. The fundamental nature is called the transformation of the basis. 33. That text also says: 34. The five pure aggregates, being free from defilements and pure, correspond to the Buddha's non-differentiation, which is called the fundamental nature. 35. The superior characteristics of the differences in wisdom are also explained as follows: 36. The ālaya consciousness and the arising consciousness are called the body of enjoyment. 37. It is clear that the pure aspects of the six consciousnesses and the pure seeds of the fundamental consciousness have the meaning of transforming the basis and accomplishing the reward body. 38. This is called the reward body. 39. It is the body of enjoyment that can enjoy the bliss of the pure lands, etc. Paragraphs: $ 0 7 13 18 25 30 35 #
Please segment these sentences into coherent paragraphs: 0. has such defining characteristics. 1. The Tathagata has taught it as a worldly convention, 2. but not ultimately. 3. Divine princes, 4. these defining characteristics 5. cannot be disturbed by the world with its gods, humans, and asuras. 6. And why? 7. Because the world with its gods, humans, and asuras has those very characteristics. 8. Divine princes, 9. a defining characteristic 10. does not disturb a defining characteristic. 11. A defining characteristic does not know a defining characteristic.🔽A defining characteristic does not know the absence of a defining characteristic. 12. The absence of a defining characteristic also does not know a defining characteristic. 13. And that which is without characteristics does not know that which is without characteristics. 14. Thus, 15. in both that which is a characteristic and that which is not a characteristic, there is no intrinsic reality of an agent of knowing, an object of knowing, or knowing. 16. Divine princes, 17. these characteristics 18. are not created by form. 19. They are not created by feeling, perception, formation, or consciousness. 20. They are not created by the perfection of generosity. 21. They are not created by the perfections of moral discipline, patience, perseverance, concentration, or wisdom. 22. It is not created by any emptiness. 23. It is not created by the aspects of the path. It is not created by the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. 24. It is not created by the knowledge of all aspects. 25. “Gods, 26. these defining marks 27. are not of humans or non-humans, 28. are not of those with outflows or those without outflows, 29. are not of the worldly or the world-transcending, 30. are not of the compounded or the uncompounded. 31. Because all defining marks are non-defining marks. 32. “Gods, 33. if someone were to say 34. The defining characteristic of space is 35. like this.” 36. If you say that, 37. are you speaking correctly? 38. The gods said, 39. “Blessed One, Paragraphs: $ 1 8 16 25 32 38 #
Please segment these sentences into coherent paragraphs: 0. Kāśyapa replied, 1. “Blessed One, 2. he would generate a lot. 3. Sugata, 4. he would generate a lot.” 5. The Blessed One said, 6. “Kāśyapa, you should have conviction, 7. you should understand, 8. that someone who has not attained the fruit himself 9. They are overcome by desire for gain, respect, and praise, and in the presence of others they claim to be once-returners. 10. Even if they only enjoy a single meal of alms,🔽they create a much greater mass of demerit than that. 11. They create an unbearable mass of demerit that is much greater than that. 12. “Kāśyapa, let us leave aside the enjoyments and resources of all the humans in the world system of the four continents. 13. “Kāśyapa, there are three types of humans who are extremely violent, 14. extremely coarse, 15. and extremely violent in their actions. 16. He would be extremely powerful, 17. endowed with the strength of a great being. 18. If such a person were to appear, 19. Kāśyapa, that person would beat with a stick,🔽stab with a sword, 20. or strike with his fist🔽all the people born in this world system of the great trichiliocosm, 21. and having defeated them, would take their wealth of enjoyments—their cowries, gold, jewels, pearls, beryl, conch shells, crystals, corals, sapphires, silver, and various other precious substances—🔽and 22. If all the houses, vehicles, clothes, food, drink, bedding, seats, and other necessities and enjoyments of the people of Jambudvīpa were stolen and taken away, 23. Kāśyapa, what do you think? 24. Would that person generate a lot of demerit from that basis?” 25. Kāśyapa replied, 26. “Blessed One, 27. he would generate a lot. 28. Sugata, 29. he would generate a lot.” 30. The Blessed One said, 31. “Kāśyapa, you should have conviction, 32. you should understand, 33. Whoever, not having attained the fruit, knowing that he is an ordinary person, and being overcome by desire for gain, honor, and fame, 34. in the presence of others boasts of being a non-returner, 35. and even enjoys a single alms-offering,🔽generates a great mass of demerit. 36. He generates a mass of demerit that is even more terrible than that. 37. Kāśyapa, set aside the enjoyments of all the humans in a small chiliocosm. 38. Kāśyapa, a fourth person is even more violent, 39. even more cruel, Paragraphs: $ 0 5 12 13 25 30 38 #
Please segment these sentences into coherent paragraphs: 0. The five characteristics of the perfectly pure are the observed objects that correspond to other valid cognitions, the characteristics of the conditioned object that are impermanent, and so forth. 1. The four erroneous views are the observation that accords with the characteristics of the unconditioned. 2. The other is the same as the previous one. 3. There are two types of discrimination. 4. It is not in accord with other valid cognitions, and it is not in accord with the characteristics of objects. 5. They are the creators of the view that the world is not beyond, and the view that the world is not immediately visible, without valid cognition of what is only apparent. 6. The perception of all things as being in harmony is the impure perception. 7. The object of the analysis of all things is a false inference. 8. The example that is suitable for other types of people. 9. The example is given by the wrong conduct. 10. The impure nature of the impure is the distorted character of the established. 11. The impure prophecy is the prophecy that is taught, because it is not omniscient. 12. All phenomena are consciousness. 13. How is the expression consciousness a characteristic of the conventional? 14. The word knowing means direct perception. 15. Since all phenomena are called the objects of mental consciousness, the mental consciousness that is not attracted by the five sensory consciousnesses, the form consciousness, is also perceived as direct perception of all external objects. 16. The object of the perception of the past, future, and hidden objects is the perception of the object, which is the perception of the object, and the perception of the object, which is the perception of the object. 17. Since everything is observed to be in harmony, it is completely impure. 18. Furthermore, the mental consciousness is the subtle, obscured, and direct perception of the nonconceptual that arises from the nature of the three concepts at all times. 19. By apprehending similarity, one observes all things to be similar. 20. The three are completely pure by virtue of their characteristics. 21. The reason for this is that all phenomena are identical in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, in some way, 22. For example, it is said that just as there is a mind in beings, so there is also a mind in trees, vegetables, medicines, and so on; and just as there is a mind in earth, food, and so on, and so on, and so forth, and so forth, the consciousness of bei 23. The same is true of the path to liberation, even if one is in the same state of perseverance and discipline, and it is asserted that all phenomena that are obscured and free from obscurations are also observed by a direct perception. 24. The view that is not perceived by the perception is the view that is not perceived by the perception. 25. The definition of the mutual disagreement is the disagreement of all aspects. 26. How is this inference based on impureness? 27. The reason is that the six signs and so forth are not compatible with one of them. 28. Who can say? 29. The inference that something is not in accord with some aspect, and something is in accord with some aspect, is that all things are not in accord. 30. This is called the inference of impure. 31. What is the sign? 32. It is like the Dharma that is certain to abide in something that is not perceived directly. 33. What is the nature? 34. It is a characteristic of the mind. 35. What is action? 36. The one who does it. 37. What is the Dharma? 38. What is the cause? 39. What is the result? Paragraphs: $ 0 3 12 17 24 26 31 37 #
Please segment these sentences into coherent paragraphs: 0. The power is the gurus instructions, the seal of the seal, or the seal of the Dharma. 1. The Chinese use their gods pride and power to attack their bodies. 2. The vajra bodhisattva is taught by means of the meditative stabilization of the mind, or by the meditative stabilization of the nature of illusion. 3. The nature of the means of abiding in ones body is the definitive nature of the means of abiding in ones body. 4. The Blessed One also said in the Vajra Family Chapter: 5. The nature of wisdom is the natural state, And it is the natural state of the mind. 6. Abandon the abode of the object, Abandon the grasping and grasping. 7. The explanation of the explanation of the cow and so forth is as follows: The same chapter says: The neck is closed. 8. The five tathāgatas are burned. 9. The sixteenth chapter of the Great Perfection of Wisdom says: Burn the donkey with the ham. 10. Those who do not exist, and those who do not exist, are the two streamers of enjoyment. 11. The wisdom that arises from that is the youthful woman who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one 12. This is the glorious secret collection. 13. The sun sets, and the vajra is counted. 14. At the time of the arising of the mind, it is accomplished by the supreme meditation. 15. The same text also says: The sun and moon merge, The vajra of wisdom dissolves into the nondual wisdom. 16. He will become a buddha. 17. The action should be done by means of the same allele. 18. The first is the division of the victors into the generators. 19. In order to burn it, burn it on the top of the pile. 20. I did not speak of the teachings of the other lineages or of the other lineages, for fear of the scriptures being clear. 21. The actual seal is the chain of the great seal. 22. The Blessed One also taught that the first stanza is the first stanza. 23. The Buddha said, The mind is the essence. 24. It is not a square, nor is it a square, It is beyond the stomach, smell, and taste. 25. The yogin who rejoices in the coemergence of the two is the one who is the cause of that. 26. The siddhi of the Great Seal is that of the one who brings happiness. 27. This is explained in detail in the following passage: It will come. 28. The seal of the Dharma is the essence of seeing the relative truths, the winds and the sharp. 29. The body is the perfect body, the nature of which is the nondual awareness of the image. 30. The Buddha said, I have received blessings from the nāga Sūtra. 31. The teaching of the relative truth is the teaching of the guru. 32. The stages of self-blessing are the stages of self-blessing. 33. The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfindable, The unfind 34. Therefore, I have received your blessing. 35. The instructions that are taught here are the correct instructions for the seal of the Dharma. 36. The power of the meditative absorption that has blessed me is the power of illusion. 37. The seal of the Dharma is the natural mental form that is apprehended. 38. The union of the wind and the consciousness makes the intermediate state appear. 39. The form that appears to the yogin is called the seal of dharma. Paragraphs: $ 0 4 7 12 20 23 28 35 #
Please segment these sentences into coherent paragraphs: 0. In the Indian language. 1. Uria mahāmegha! 2. In Tibetan, 3. The noble One is a great cloud. 4. Homage to all the buddhas and bodhisattvas! 5. I heard this at one time. 6. The great assembly of monks and the great assembly of bodhisattvas built a mansion of clouds of the essence of the precious jewel at the place of the blessed Nāga king Ānanda and his retinue. 7. The great assembly of nāga kings. 8. He had a king of the nāgas, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha, Namkha 9. He is the son of a protector of the earth, the son of a protector of the earth, the son of a protector of the earth, the son of a protector of the earth, the son of a protector of the earth, the son of a protector of the earth, the son of a protector 10. The king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of ḍākinīs, the king of ḍākinīs, the one with the great maṇḍala, the one with the great hand, the one with the great body, the one with the color of the stars and th 11. He is the one who has the wisdom of the glorious ones, the one who sees the moon, the one who sees the nāgas, the one who is the most stable, the one who has the most powerful jewels, the one who has the most powerful clouds, the one who has the most 12. The great pillar, the deep song, the nāga king, the rainbow, the sound, the attika, the great warrior, the archer, the great assembly, the great ḍākinī, the nāga king, the ala-leaf, 13. He was the son of the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of nāgas, the king of nāgas, the king o 14. The king of the nāgas, the ruler of the nāgas, the ruler of the hosts, the yakṣas, the muds, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, the yakṣas, t 15. The elephant has ears, and the elephant has sharp ears, and the elephant has a black eye, and the elephant has a lightning bolt, and the elephant has a strong light, and the elephant has a strong water, and the elephant has a strong crown, and the el 16. The king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāga 17. The Buddha said, I have seen the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the B 18. The king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of the nāgas, the king of nāgas, t 19. The king of the nāgas, the lama, the nāga king, the long tail, and the great head! 20. The king of the nāgas, the three-headed nāga, the nāga group, the great lion, the nāga king of the nāgas, the nāga king of the nāgas, the nāga king of the nāgas, the nāga king of the nāgas, the nāga king of the nāgas, the nāga king of the nāgas, the 21. He is a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a great being, a gr 22. The king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the king of nāgas, the 23. He is like the great king of the rainbow, the great cloud, the great cloud, the great cloud, the mighty cloud, the night-holder, the water-giver, the great water-giver, the glorious nāga king, and the great king of the nāgas. 24. The king of the clouds, the king of the wrathless, the king of the earth, the king of the nāgas, the ruler of the waters, the ruler of the clouds, the ruler of the nāgas, the ruler of the nāgas, the ruler of the nāgas, the ruler of the nāgas, the rul 25. He is a beautiful water-maker, a great being, a commoner, a peaceful one, a hero, a possessor of bad gold, a supreme diligent one, a poisonous one, a poet, a nāga king, a beast-like being, a king, a king, a king, a king, a king, a king, a king, a kin 26. There was a great rain, a great shower, a great shower, a great shout, a great drum, a great rain, a great joy, a great shout, a great army, a great army, a son of the undead, a sea lion, a great lion, a great lion, a great lion, a great lion, a grea 27. The nāga kings, including the great nāga kings, and the nāga kings, were assembled together, numbering eighty-four thousand nāgas. 28. At that time, the nāga kings and their retinues rose from their seats, took off their robes, and, kneeling down on the ground, prostrated themselves with their palms together to the Blessed One. 29. He made flowers, incense, incense, garlands, garlands, garlands, robes, ornaments, banners, banners, and leather garlands. 30. They were surrounded by countless, countless, beautiful, beautiful, and beautiful sounds of music, cymbals, drums, songs, flowers, jewels, garlands of pearls, nāgas, and nets of pearls. 31. They sat down to one side and made prayers. 32. The ocean of the body is the ocean of the world. 33. The ocean of the Buddha, the ocean of the bodhisattva assembly, the ocean of the world system, the ocean of earth, water, fire, and the ocean of the universe, as many as there are atoms in all. 34. The smallest particle of all the winds and the smallest particle of all the forms that appear is infinitely greater than the ocean of the cool clouds of the body. 35. It is infinite. 36. It is inconceivable. 37. The meditation is inconceivable. 38. In each body, there are countless hands that continuously turn toward the clouds of the ocean. 39. He blessed countless millions of people, and from every drop of dust he filled the entire ocean of clouds of offerings, and he thought, I will make offerings to all the buddhas and bodhisattvas. Paragraphs: $ 0 4 6 27 28 31 32 38 #
Please segment these sentences into coherent paragraphs: 0. The fruit of human effort refers to that which is drawn by the path, the co-existent, liberation, cultivation, and cessation. 1. As for the co-existent, it refers to dharmas that arise together. 2. As for liberation, it refers to that which arises immediately after liberation. 3. As for cultivation, it refers to future cultivation. 4. Cessation refers to cessation through discrimination. 5. Because of the power of the path, it is able to arise. The dominant fruit can also be known. The correct principle, fascicle forty-three, says: 6. The dominant fruit. 7. There is such a statement. 8. It refers to conditioned dharmas other than one's own nature. 9. Only excluding what arose previously. Some say: 10. Cessation should also be the dominant fruit of the path. 11. Because the power of the dominant path is able to realize it. 12. If so, why is it that in the Vibhāṣā 13. Only the cessation of the ten latent afflictions of the desire realm is mentioned? 14. Is it the effect of human effort and disentanglement from the perseverance for the knowledge of the factors with regard to suffering? 15. Has it not been said that it is the dominant effect? It is not the case that it is not the effect of that perseverance merely because it is not mentioned. 16. Because that same text says that the knowledge of the factors with regard to suffering is the effect of outflow and human effort of the perseverance for the knowledge of the factors with regard to suffering, 17. but it does not say that it is the dominant effect. 18. However, in reality, the knowledge of the factors with regard to suffering is the dominant effect of that perseverance. 19. But it is not mentioned because the meaning is already established. This is also so. 20. It mentions the effect of human effort. 21. The principle has already mentioned the dominant effect. 22. Therefore, only that which can be produced is not the dominant effect. 23. Because it is said that cessation not due to deliberation is the effect of the mind. 24. Apart from this, there is no other meaning of effect. The two explanations in the correct elucidation are 25. the former master is correct. 26. Because it is the same as this treatise. 27. Also, all treatises say that cessation due to deliberation is the effect of disentanglement and do not say that it is the dominant effect. 28. Also, when the treatises explain the substance of the dominant effect,🔽they all say it is conditioned and do not say it is unconditioned. 29. Another explanation is as follows: 30. Since there is neither establishment nor refutation of correct principles, 31. based on differences in meaning, there is no contradiction. 32. Although there are two explanations, the former explanation is superior. 33. In the future, not only dharmas that can be produced are dominant results. 34. There are also places that say that the dharma of non-analytical cessation is the result of the mind. 35. For this reason, it should be known that. 36. Dharmas that do not arise are also dominant results. 37. The other text can be understood. 38. In the path of elimination, excluding the ripened result. 39. Explains the third and fourth sentences. Paragraphs: $ 0 5 9 12 16 24 29 34 38 #
Please segment these sentences into coherent paragraphs: 0. This is stated as the reason for composing the treatise. 1. However, the composition of the four treatises is all due to refuting differences. 2. What is that? 3. The Treatise on Emptiness of Non-True Reality clearly refutes three schools. 4. The Treatise on Prajna says: 5. However, the discussions of heterodox views have been in turmoil for a long time. 6. The Treatise on Nirvana says: 7. Now, in composing this treatise, 8. I will silence the vast and remove the teachings outside the square. 9. Therefore, we know that they are all created due to different views.🔽The ultimate of calming agitation is not easy to speak of. 10. There are many who compete in debate and many who like differences. 11. Therefore, it is difficult to speak of. 12. What is subtle? If one discusses the true, it goes against worldly customs. 13. If one follows worldly customs, it goes against the truth.🔽Because it goes against the truth, people are confused and cannot return to the origin. Because it goes against worldly customs, the words are bland and tasteless. 14. The first two lines clarify the two contradictions of going against and following. 15. Embracing the non-dual is called true. 16. Grasping the two differences is called worldly. If one discusses the same in accordance with the Dharma, 17. it goes against the common feelings of those who like differences. 18. This means the Dharma does not accord with the faculties. 19. If one discusses differences in accordance with worldly customs, 20. Then it also contradicts the principle of true oneness. This means that the faculties do not penetrate the Dharma. 21. The last four sentences are both lost in going against and following. 22. It means that the non-dual truth is the nature. 23. Now, since it goes along with the conventional and talks beyond ordinary feelings, 24. It confuses this true nature and cannot return to the treasure place. 25. If one talks about the truth, then conventional feelings do not enter. 26. On the contrary, it is said to be bland and tasteless. 27. Laozi says: 28. The Way, when spoken, is bland and flavorless. 29. It causes the mediocre person to be undecided about existence and nonexistence.🔽The inferior person strokes it in the palm and does not look back. 30. Continuing from the previous discussion of truth, 31. The meaning is: 32. Although going against convention invites the slander of flavorlessness, 33. One can only talk about truth to make people realize it. 34. One cannot go along with convention and make it not enter. 35. The superior person hears the truth and diligently practices it. 36. The mediocre person, hearing the truth, is both existent and non-existent. 37. Doubt and faith are half and half. 38. The inferior person, hearing the truth, claps his hands and laughs loudly. 39. Instead, they become indifferent and no longer look back with longing. Paragraphs: $ 0 4 9 14 22 27 30 #
Please segment these sentences into coherent paragraphs: 0. Constipation is treated by defecation.🔽Give a clear beer with oil and so forth, 1. And salt.🔽Or else, a beer of daraba and molasses, 2. Or a clear beer with salt. 3. Cooked karanja leaves with sweet food, butter, and sesame oil,🔽And eat. 4. If one applies an enema on the upper part, 5. it will remove the obstruction of feces by wind.🔽A compound of asafoetida and molasses,🔽or molasses, ghee, and salt, 6. or molasses with a decoction of asparagus, 7. may also be given. 8. Two hundred grams of asparagus 9. should be boiled in sixteen seers of urine🔽and taken with honey. 10. After eating two of these, phlegm🔽hemorrhoids, leprosy, abscesses,🔽tumors, and urinary calculi, 11. as well as enlarged spleen, 12. dropsy, and wind disorders, are conquered. 13. Drink a gruel of the root of Indian groundsel🔽mixed with goat’s urine, 14. and eat molasses and barley. 15. Hemorrhoids will quickly be destroyed. 16. Mix the three myrobalan fruits with trivrit,🔽or rhubarb with asparagus, 17. or asparagus with long pepper. 18. Ghee and molasses that have been roasted 19. Or with haritaki and danti🔽When eaten, it causes easy bowel movements. 20. Having eliminated diseases located in the rectum, 21. Hemorrhoids are completely eliminated.🔽The juice of emblic myrobalan, curd, 22. Treacle, molasses, and laphena 23. Combined with pata 24. Cures wind-obstructed feces. 25. Regular beer or burram beer 26. With treacle, kru trek, and trea🔽Or beer combined with pata,🔽sprouts, and black pepper 27. Should be drunk.🔽When thirty pippali are increased 28. And half a pala of sesame is added,🔽When drunk with milk, it increases bodily strength 29. And digestive heat.🔽Mustard, bilva, 30. laphena, and coriander 31. Each combined with pata 32. It cures hemorrhoids. 33. In sixty-four dre of water, 34. one and a half dre of the bark of arura, one dre of sour jujube, ten srang of kapidatta, five srang of pishta, and equal parts of sengphrom, shing tsha, nala sha, 35. pippali, and jivaka are boiled. 36. One-fourth is strained and two hundred srang of jaggery🔽are added. 37. One dre of dataki is added and it is put into a vessel of ghee. 38. After a fortnight, drink the old beer. 39. It increases digestive heat, cures hemorrhoids, ascites, and edema,🔽biliousness, fever, tumors, spleen, Paragraphs: $ 0,4,8,13,16,20,25,29,33,39 #
Please segment these sentences into coherent paragraphs: 0. The king of the earth will destroy the enemy in the future. 1. Like a peacock, it is not covered with the three realms. 2. I bow to you, the Sugata. 3. They act like the eyes of a human being. 4. The light of the sun and moon is a cluster of hair. 5. He was born as a king in the family of the Chang-chok. 6. To you, lord of the wheel, I bow down. 7. A. Never attachment to names or forms. 8. He was a protector, a protector, a protector, and a friend. 9. How many are there who are not like you? 10. Homage to the infinite Song! 11. When you are old and unattached, you never feel attachment. 12. He dwells in the world, overwhelmed by the worldly phenomena. 13. He is free from craving and craving. 14. Homage to the Blessed One, Lord of the World! 15. Keep your mind constantly in balance. 16. He was burned by the afflictions and was endowed with ten powers. 17. He gives to beings without distraction. 18. I bow my head to the place of generosity. 19. The light of the supreme, sublime speech. 20. I have abandoned the wrong path. 21. He spoke gently and gently, and he spoke gently and gently. 22. Homage to the one who is superior to the three realms! 23. The supreme being is not to be trusted by the most miserable. 24. He was able to perform miraculous deeds in a field of sand. 25. He built the boat that liberated beings. 26. Blessed One, I bow to you, my servant. 27. He taught the noble ones who were diligent. 28. The six kinds of perception are the six kinds of perception and the six kinds of perception. 29. The commentary is for the learned and learned. 30. The six types of beings bow down to you, the one who has passed away. 31. I bow down to him, who is like the color of gold. 32. Homage to the lord of peace, the one who controls the mind. 33. Homage to the face of the moon of the autumn month! 34. Homage to the supreme being, the one with good qualities! 35. They are not burned by the afflictions, nor are they burned by the afflictions. 36. Take these four heavy water bottles and remove them. 37. The Blessed One who meditates and conquers the faculties. 38. I take refuge in you. 39. He gave an inconceivable amount of gifts. Paragraphs: $ 0 2 6 10 14 18 22 26 30 34 38 #
Please segment these sentences into coherent paragraphs: 0. He thinks in the following way: 1. ‘The secret of the mind of the Tathāgata, the meaning of what the Tathāgata has in mind, which is accompanied by the mind, which is based on the mind, 2. cannot be known by all the śrāvakas and pratyekabuddhas, by all the bodhisattvas, and by all beings, except by the transformation of the Tathāgata’s blessing. 3. Why is that? 4. Son of noble family, 5. the Tathāgata 6. is profound and difficult to fathom, 7. not to be examined, 8. far removed from the domain of sophistry, 9. incalculable, 10. vast, 11. expansive, like the realm of space, 12. and beyond the domain of all sophistry.🔽This is the truth. 13. This is the way it is. 14. This is not deceptive. 15. He has no doubt or uncertainty about this point. 16. In this way, 17. he has perfect faith in the Tathāgata’s mental secrets. 18. “How does he have perfect faith in the bodhisattvas’ correct practice? 19. He thinks as follows: 20. ‘These bodhisattvas are the cause of enlightenment, 21. the basis of enlightenment, 22. and the practice of enlightenment. For the sake of enlightenment, they are dedicated to the welfare of sentient beings, to the activities of sentient beings, to the actions of sentient beings, to being tireless, to being undaunted, and to carrying a 23. the stability of power, the stability of courage, the accomplishment of the perfections, the gradual accomplishment of the qualities of a buddha, the unobstructed mind, the infinite mind, 24. the mind equal to the unequaled, the mind not shared by others, firm diligence, firm armor, firmness in one's vow, 25. not wavering from one's vow, the vow not shared by others—all of these will gradually increase, expand, and be perfected. 26. This is what I have heard.🔽This is correct. 27. This is the truth. 28. This is undeceiving. 29. In this matter, he has no doubt. 30. He has no hesitation. 31. In this way, 32. He has perfect faith in the bodhisattva’s practice. 33. How is it that 34. he has perfect faith in the enlightenment and the appearance of the Tathāgata? 35. He thinks as follows: 36. “When the bodhisattva sits on the seat of enlightenment, he attains the divine eye that is free from attachment, free from obscurations, and unobstructed. 37. He attains the divine ear, the knowledge of the minds of others, the recollection of former lives, the knowledge of magical powers, the knowledge of the extinction of the outflows, and the knowledge of the three times in a single moment. 38. It is free from attachment, 39. free from obscurations, and unobstructed. Paragraphs: $ 0 18 33 #
Please segment these sentences into coherent paragraphs: 0. He was well known. 1. How did they all know? 2. They are generous and have perfect discipline. 3. They are always patient and joyful in their diligent conduct. 4. For countless eons, 5. It is beyond all meditative absorptions. 6. The one-pointed mindfulness is realized. 7. It is the door of wisdom that opens. 8. The meditator is skilled in means. 9. He was a great admirer of the miraculous powers of the great masters, and attained the state of Pema. 10. There is no exhaustion of pride. 11. The afflictions are eliminated. 12. The afflictions are pacified from the depths of the mind. 13. Soon, they will realize the omniscience. 14. He destroyed the armies of demons. 15. The drum of the Dharma is very loud. 16. The mind is not subdued by the many buddhas, and it is thus motivated to generate the thought of perfect joy. 17. He circumambulated the sacred wheel of Dharma and liberated gods and humans. 18. The buddha realms of the ten directions are adorned. 19. He is the one who benefits sentient beings of the six realms. 20. The great wisdom is perfect. 21. Great patience is excellent. 22. Maitreya, who dwells in the mind of great compassion, 23. He is very strong and very strong. 24. He served many buddhas. 25. They will not pass into nirvana. 26. For as long as the next life lasts, the mind of the great deity is truly generated. 27. The Buddha has generated a vast cause of purity. 28. They understand that the patience that arises from the three times is not the nature of phenomena. 29. It is beyond the scope of the two vehicles. 30. He is the one who rules the world with great skill. 31. The teachings of the great teacher are correctly explained. 32. The secret dharma and the profound emptiness are realized and realized, and so doubt and doubt are eliminated. 33. The following is the explanation. 34. Bodhisattvas turn the wheel of the Dharma without hindrance, bodhisattvas generate the mind to turn the wheel of the Dharma constantly, bodhisattvas strive constantly, bodhisattvas are uninterrupted, and bodhisattvas are uninterrupted. 35. The bodhisattva Maitreya, the bodhisattva Mañjuśrī, the bodhisattva Avalokiteśvara, the bodhisattva Dṛḍhamati, the bodhisattva King of Independence, the bodhisattva King of Great Bravery, the bodhisattva King of Great Bravery, the bodhisattva King of 36. The bodhisattva king of the highest mountains, the bodhisattva king of the deepest oceans, the bodhisattva great being of the precious seed, the bodhisattva great being of the precious seed, the bodhisattva who is the essence of the earth, the bodhis 37. The bodhisattva is the essence of space, the bodhisattva is the precious empowerment in the hands of the bodhisattva, the bodhisattva is the vajra in the hands, the bodhisattva is the strength of joy, the bodhisattva is the great strength of dharma, 38. The great light of the bodhisattva, the bodhisattva, the golden light of the bodhisattva, the bodhisattva, the bodhisattva, the pure morality, the bodhisattva, the bodhisattva, the bodhisattva, the bodhisattva, the bodhisattva, the bodhisattva, the b 39. Bodhisattvas are steadfast in diligence, bodhisattvas are like space, bodhisattvas are uninterrupted in great aspiration, bodhisattvas are given medicine, and bodhisattvas are like the sky. Paragraphs: $ 0 4 9 14 22 30 34 35 36 37 38 39 #
Please segment these sentences into coherent paragraphs: 0. With a profound mind, skillfully observing and expounding with wondrous eloquence, 1. The pure seal of enlightenment illuminates everything with the light of wisdom. 2. The abode is unequaled, and the mind is not inferior, 3. Establishing resolve like a great mountain, and virtues planted like the deep sea. 4. Like a treasure, abiding in the Dharma, donning the armor of the vow mind, 5. Giving rise to great matters, ultimately indestructible. 6. Receiving the prediction of enlightenment, peacefully abiding in the vast mind, 7. The secret treasury is inexhaustible, awakening to all dharmas. 8. Worldly wisdom is all sovereign, with wondrous function unobstructed, 9. Sentient beings, all lands, and various dharmas. 10. Body, vows, and realm, wisdom, spiritual powers, and so forth, 11. Manifesting in the world, countless hundreds of thousands of koṭis. 12. Play and realm, sovereign and unconstrained, 13. Powers, fearlessnesses, unique qualities, and all karmic adornments. 14. All bodies and bodily actions, speech and the purification of speech, 15. By attaining protection, ten kinds of affairs are accomplished. 16. The bodhisattva's mind gives rise to the mind, and the mind is all-pervading, 17. The faculties are without distraction, and the supreme faculties are attained. 18. The profound mind increases the superior mind, and is far removed from flattery and deception; 19. The various certain understandings universally enter the world. 20. Abandoning the habits of afflictions, one takes up this supreme path, 21. Skillfully cultivating to perfection, one attains omniscience. 22. Departing from regression and entering the correct stage, one definitely realizes quiescence, 23. Giving rise to the path of the Buddha's teachings, one accomplishes the name of merit. 24. The path and immeasurable paths, up to the adorned path, 25. Sequentially well-established, all are without attachment. 26. Hands, feet, and the abdomen are made of vajra, and the mind is also vajra. 27. Wearing the armor of compassion, fully equipped with various weapons, 28. The head of wisdom is the eye of clear understanding, and bodhi is the ear of action; 29. Pure precepts are the nose, extinguishing darkness without obstruction. 30. Eloquent speech is the tongue, the body reaches everywhere; 31. Supreme wisdom is the mind, practicing and abiding in all activities. 32. Sitting on the lion seat at the site of enlightenment, lying in the Brahma heaven is the abode, 33. The practices and observations illuminate the realm of the Tathāgata everywhere. 34. Observing the practices of all sentient beings, shaking and roaring, 35. Free from greed, practicing pure giving, abandoning arrogance and upholding pure precepts, 36. Not angry, always patient, not lazy, always diligent, 37. Meditative concentration attains mastery, wisdom has no activity, 38. Compassionate relief, sympathetic joy in the Dharma, abandoning afflictions; 39. In all realms, knowing the meaning and also knowing the Dharma. Paragraphs: $ 0 4 8 12 16 20 24 26 32 35 #
Please segment these sentences into coherent paragraphs: 0. Therefore, they are like the king who enters the lake of the evil ones, who teaches the unmistaken path and engages in the activities of the bulls and dogs and so on. 1. It is a form of the body. 2. What is the use of the word multiple? 3. How do they act in the manner of great compassion, which is the means for the complete protection of all sentient beings? 4. Gradually, the left hand has made the stainless accumulation of merit and wisdom. 5. They will go to the highest state of the Sugata, who is able to simultaneously fulfill the needs of all beings. 6. They do not enter the world by going ahead with their own intentions. 7. Here, an example is given in the Precious Lamp of the Jetsun, which explains how bodhisattvas and bodhisattvas do not turn their backs on their attachments. 8. Bodhisattvas do not engage in definitive ascertainment at all. 9. This is the knowledge of the path of great beings. 10. It is said that one should not turn one's back on attachment and so on, and one should achieve the highest state. 11. Desire and so forth are the conditions for the need for direct enlightenment. 12. How can those who have eliminated the afflictions attain enlightenment? 13. What is the affliction? 14. I do not see what to avoid. 15. Are they afflictions? 16. The absence of suchness is not a non-truth. 17. All phenomena are unborn from the beginning. 18. Is this the stage where one attains the state of perfect perfection? 19. This is the reason why it is said that the mind is unchanging. 20. If you do not abandon attachment, 21. If something good happens here, what is there to do with it? 22. Why, though I have already taught you to abandon desire, you have not understood it? 23. Here, the first thing to be done is to cling to the objects that distinguish us from others. 24. The self and others are not separate from those who have completely eliminated the conception of self. 25. They are all the same in the world, and they are beyond suffering. 26. If there is no fabrication in the object that is not the object of desire, why would there be the desire that arises from wrong actions? 27. Again, he said. 28. The fire is the fuel for the destruction of the assembly of beings, and it is the fuel for the destruction of the entire assembly. 29. It is not wrong to discriminate between self and others. 30. Even though they are innocent, they are like an illusion, and their actions are like the wisdom of compassion. 31. The prayer of the wise will bring them together, like the force of a wheel. 32. If that is the case, then the power of prayer and compassion is exhausted. 33. The perfection of the limitless is the exhaustion of all goodness. 34. The nature of the wheel is not pure in the sense of being a shadow. 35. For example, the potters collected force will be exhausted and the wheel will be left behind. 36. This too will be like that. 37. All phenomena are not based on the teachings of the analogy. 38. Some teachings are not by their very nature equivalent to the example and the analogy. 39. The lion is not called a lion because he has the limbs of a lion, such as his tail, teeth, and so on. However, it is said that such a man is a lion. Paragraphs: $ 0 7 12 16 23 27 31 37 #
Please segment these sentences into coherent paragraphs: 0. Thus, the text here says, “If one stretches out one’s body in a place where one is born and where it is suitable for a woman to go,” and “In the teaching on downfalls, it says, ‘In a place where one is born and where it is suitable for a woman to go. 1. ‘In a place where it is impossible to turn back’ means 2. ‘if one stretches out one’s body’ while lying down. 3. Thus, it is taught that if one stretches out one’s body in a place where one is born and where it is suitable for a woman to go, one commits a defeating offense. 4. ‘If one who is lustful engages in physical contact with one who is lustful, it is a serious transgression’ means 5. that if a lustful nun engages in physical contact with a lustful man, it is a serious transgression. 6. ‘Physical contact’ means 7. She does not act too hastily, and she does not lose her dignity. She is playful, and she is full of fun, and so on. 8. Here the text says, “If a lustful nun engages in side-by-side sitting with a lustful man, she commits a serious offense. 9. If she acts as a go-between for a man coming or going, she commits a serious offense.” 10. “Flirting” means 11. if a lustful nun flirts with a lustful man, she commits a serious offense. 12. “Flirting” means 13. acting in a very hasty and excited manner. 14. “Cheating” means 15. If a nun who is not passionate engages in sexual intercourse with a man who is passionate, it is a serious transgression.🔽The root text states, “The basis is a nun who is shameless.” 16. She is shameless because she has lost her virtue and is devoted to him. 17. She is shameless because she is not embarrassed by her conduct, which is characterized by shaking her head, moving her limbs, and confusing her joints. 18. “If she engages in sexual intercourse with a man who is passionate” should be added to all of these. 19. Therefore, the terms “to lean,” “to flirt,” and “the basis” are examples of all the ways of engaging in sexual intercourse. 20. Therefore, even if a nun is flirting with a man, it is a serious transgression. 21. If one accepts a time and place, it is also by words. 22. If a nun who is not passionate says to a man who is passionate, Come to such and such a park, or I will be at such and such a place in your house, and she accepts a time and place by words, it is a serious violation. 23. If a man who is passionate says, I will come to such and such a park, and you should be there, and she accepts a time and place by words, it is a serious violation. 24. If she accepts it by action, it is an offense of wrong conduct. 25. Here, the text says in general, by words. 26. As for sign, 27. it is to be connected with the words, If one accepts by action, it is a serious violation. 28. As for sign, it is a sign of the time. 29. If a nun accepts the time by the words of the time, “I will prepare in the morning,” and so on, and the man accepts the time by the words of the time, “I will prepare then,” it is a serious offense. 30. “Sign” means 31. if she accepts the action, it is a serious offense. 32. “Sign” means a sign of dress. 33. If she makes a sign, such as, “When you see me wearing such and such clothes, prepare,” it is a serious offense. 34. “If she makes the coming and going her own” means 35. if she makes the coming and going of the man who has lust her own, it is a serious offense. 36. “Coming” means 37. She comes to where the nun is. 38. “Going” means 39. going to the place where the regular attendant monk is. Paragraphs: $ 0 4 8 14 21 26 30 34 #
Please segment these sentences into coherent paragraphs: 0. The lower fangs that bite the upper lip are a sign that you will bring the arrogant ones of the three realms under your control.🔽The laughter of “ha ha” is a sign that you will paralyze the misleaders, demons, and so forth. 1. The black snakes that are eaten by your dark blue mouth are a sign that you will eat the three poisons of the misleaders. 2. The wrathful one who is extremely terrifying is a sign that you will burn the three poisons of the misleaders. 3. The eight snake-headed nāga clans adorning his body🔽are a sign of his subjugating the nāgas of the four clans. 4. The lower part of his body wrapped in a terrifying tiger skin🔽is a sign of his subjugating the rākṣasas of anger. 5. The upper part of his body covered with a blue silk cloth🔽is a sign of his abiding as the wrathful one of the vajra clan.🔽He has a very ugly form of the Lord of Death, 6. and he is arrogant and haughty in the midst of the fire of the eon.🔽The sun, which is his eye, is carried on his shoulder,🔽a sign of all good qualities being perfected in his body. 7. His eight legs are planted on a vajra base,🔽a sign of his sending out emanated messengers to the ten directions. 8. From the upper part of the Bhagavān’s body🔽are garuḍas, hawks, owls, 9. monkeys, cuckoos, herons, and a flock of kākās. 10. with beaks and talons of blazing meteoric iron,🔽grasping the hearts of the vicious enemies and obstructors. 11. From the mind of the King of Wrath,🔽the vajra club, hammer, and cudgel are held, 12. and the three wheels are held.🔽A flock of wrathful ones and wrathful goddesses spreads out,🔽crushing the five aggregates and limbs of enemies and obstructors who transgress the sacred bond into dust. 13. From the lower part of the body of the King of Wrath,🔽tigers, bears, brown bears, elephants, snakes, 14. lions, and sea monsters spread out as a flock of fearsome🔽vicious beasts, 15. devouring the flesh, blood, and bones of enemies and obstructors who destroy the doctrine. 16. In that way, the Bhagavān 17. Vajra Blue-Clad, free from stains and faults, is praised with prostrations. 18. In the past, in the first eon,🔽in the presence of Shakyasiṃha, 19. the bodhisattva Ratnamati🔽made a vow to protect the Buddha’s teachings 20. and to benefit all beings.🔽In the northern direction of Mount Meru, 21. in the realm of Ilanini, 22. in the palace of Aḍakavatī, 23. he made a prayer to be born as the son🔽of the father, Viśvāmitra,🔽and the mother, Śrīmatī.🔽By the power of his aspirations and karma,🔽he was born as the eldest son of the king of gods, 24. the lord of all the guardians of the north.🔽In the palace of Aḍakavatī, 25. the Lord of Secrets, Vajrapāṇi, 26. and he was also empowered with the strength of magic power, and he pledged to protect the teachings. 27. Remembering your former commitments, great powerful lord of wealth, 28. The Ritual of the Torma That Follows the Son of Vaisravana 29. The lord of the wish-fulfilling tree has a palace in the center🔽with three stories and nine chambers,🔽adorned with the best of the fifteen🔽precious jewels. 30. The precious palace has four doors and is adorned🔽with twelve thousand pillars. 31. Outside the palace, in the four directions,🔽are excellent vases, wish-fulfilling trees,🔽precious ponds, wish-granting cows,🔽fragrant white elephants, 32. and the sounds of horses and chariots. 33. Twenty leagues outside of that,🔽it is surrounded by a blazing jeweled fence. 34. In the center, in the jeweled palace,🔽is the majestic Terseigneur, 35. adorned with precious ornaments on his body,🔽with a golden complexion and blazing light rays. 36. He rides a white lioness,🔽wearing blue silk garments. 37. In his right hand he holds a precious club,🔽crushing yakshas and bhutas to dust. 38. In his left hand he holds a golden chain,🔽fulfilling the hopes of practitioners. 39. From his mouth he sends down a rain of jewels,🔽with compassion he liberates the destitute.🔽His shoulders are adorned with the sun and moon,🔽with the splendor of a hundred thousand suns. Paragraphs: $ 0 3 5 7 11 13 16 18 24 27 28 29 34 #
Please segment these sentences into coherent paragraphs: 0. Since it is empty, what is there to see? 1. He replied, 2. Seeing emptiness is not non-seeing. 3. Kumārajīva said, 4. Can emptiness be seen? 5. The Tripiṭaka master said, 6. Emptiness cannot be seen. 7. Kumārajīva asked again, 8. How do you refute form and emptiness? 9. The Tripiṭaka master said, 10. Form has no inherent nature.🔽It is composed of many subtle particles to form form. 11. Form is broken down to the most subtle particles. 12. Therefore, form is empty. 13. Kumārajīva said, 14. You break down form to the most subtle particles to make form empty. 15. How can you further refute the emptiness of the most subtle particles? 16. The Tripiṭaka master said, 17. All people use spatial division 18. to clarify the emptiness of the most subtle particles. 19. My understanding is different. 20. Kumārajīva said, 21. What do you think? 22. The Tripiṭaka master said,🔽Because of one subtle particle, there are many subtle particles. 23. Because of many subtle particles, there is one subtle particle. 24. The subtle particle has no inherent nature. 25. How can it be broken down? 26. When Master Kumārajīva heard this, 27. he was confused and did not know what these words meant. 28. And so he did not ask further. 29. At that time, the assembly did not understand the profound meaning of the Tripiṭaka's One Vehicle. 30. Moreover, Zong Fu, Master Shi, said: 31. The Tripiṭaka had no answer. 32. Thus, they ended the discussion. 33. After the Tripiṭaka returned to his temple. 34. Sheng, Zhao, Bao Yun, and others. 35. Again, they went to ask, wanting to decide the previous meaning, saying: 36. Master Shi did not understand what was being discussed. 37. The Tripiṭaka said: 38. This meaning is difficult to understand. 39. My words are very easy. Paragraphs: $ 0 3 7 13 20 26 30 33 37 #
Please segment these sentences into coherent paragraphs: 0. The teacher will say, I am a beggar. 1. Then, the Buddha, Dharma, and Saṅgha. 2. The first is the following. 3. They will be very drunk. 4. The priest will speak. 5. The scholar said, I am not a student. 6. The master said, I am alive. 7. I will do this. 8. The Lord spoke thus: I will not go forth. 9. I will say this. 10. The master, in the same way, took him to his vows, put him to sleep, and said, Tell me in the morning what you have seen in your dream. Then he went to the mandala. 11. The mantra Om Vajra Kunatlivajra Humpat is also recited for the sake of protection. 12. Then I will make offerings. 13. He went back to the house and asked his disciples about dreams, whether they were good or bad. 14. I will make a great offering to the mandala, which is written in the inscription. 15. The ritual of entering disciples is performed by the yogin of the gods, who goes before him, and he himself enters and obtains the empowerment of the ranks and so forth in his mind, in order to induce disciples. 16. All phenomena are like reflections. 17. I will make supplications to you, and so on. 18. The supplication is to be seen as the manifestation of the Buddha, in order to empower the disciple who offers the gift of merit outside the curtain. 19. Then, with the rosary of flowers, one should take the mantra called the rākṣas of Akṣam, and pour all the water from the vase, and one should bind the eyes with the bandages. 20. This is the root text. 21. The word clinging is used to refer to the following. 22. His son will be called Sweet One. 23. The meaning of the phrase to be called is as follows. 24. He closed his eyes to his disciples. 25. The master will ask you to put it in the mandala. 26. What makes you happy, my son? 27. Then the same text is said. 28. I am very happy. 29. The lama then placed the vajra at the heart of the disciple. 30. Om Sarva Yogicitta Aftpadaya Mī, I will generate the bodhicitta. 31. Today you will be blessed by all tathāgatas. 32. HUM JA HUM put it inside the curtain. 33. He will stand at the eastern entrance of the mandala. 34. Today you will be among the tathāgatas. 35. Put a stone on his head. If you tell anyone of these, this pledge stone will shake their heads. 36. After that, place the vajra with the flowers in the heart. 37. Oṁ, Vajrasattva, today it is yours. 38. It is the one that enters the heart. 39. If you say this, Paragraphs: $ 0 10 15 19 25 30 38 #
Please segment these sentences into coherent paragraphs: 0. Covered with a turban means covered with a cloth. 1. Dharma is the nine-limbed scriptures. 2. Bearing a parasol, a staff, and a weapon means having these. 3. Tied up means bound. 4. Inferior means having inferior aspiration. 5. Profound means not to be understood by those of little intelligence. 6. The extensive is the Great Vehicle. The inferior is the Śrāvaka Vehicle. 7. Deceptive is the claim that liberation is attained by the mere words of the sūtras and the words of mantras.🔽What is the use of vows and so forth? 8. It is not deceptive to say this. 9. Practice is the vow of training. 10. In order to teach that these are not suitable to be done, 11. he says “tooth stick” and so forth. 12. Spitting is the discarding of saliva, mucus, and so forth. It is covered, meaning that it is discarded and covered so that others do not see it. 13. Similarly, the discarding of urine and so forth on the ground or in the water that is used for enjoyment is condemned, meaning that it is prohibited. 14. Filling the mouth is to fill the mouth as much as it will hold. 15. Gaping is to open the mouth wide. 16. Stretching the legs is to sit with legs stretched out. 17. “Equally” means at the same time. 18. “On the path” means when just passing on the path. 19. One should not share a bed or a dwelling place. 20. Moreover, one should abandon any cause of lack of faith in the world. 21. In order to teach that one should not give a reward to anyone else, 22. it says, “With a finger.” 23. One should not signal to anyone with a single finger. 24. One should not signal. 25. However, with the whole right hand, one should say, “It is like this,” to everyone. 26. Shaking the hand too much means shaking the arm strongly. 27. One should not make a sound for a small, trifling purpose. 28. There is no fault for a great purpose. 29. The sound of snapping one’s fingers and so on is to be understood as a signal with the right hand. 30. Not restrained means not concentrated. 31. Like the Lord in the posture of passing into Nirvana, but in the manner of stopping the elements. 32. Quickly rising means rising quickly, without delay, without stretching the limbs, etc. 33. At the beginning, at the first time of going to bed, one should go to bed with the thought, “I will certainly, without fail, rise in this way quickly.” 34. Here, in order to teach this in brief, he says: 35. “awakening” 36. “practice” means training; 37. “purification” means removing faults. 38. By these, confession of downfalls is indicated. 39. After that, in order to recite the Tripiṭaka, he says: Paragraphs: $ 0 6 9 12 15 20 24 30 34 #
Please segment these sentences into coherent paragraphs: 0. Shizhu piposha lun in 12 fascicles. 1. Baoji jing in 4 fascicles (or 3 fascicles). 2. Fa hua jing lun in 1 fascicle. 3. These three works were brought out by Tannan Moti.🔽San ju zu lun in 1 fascicle, brought out by Bodhiruci. 8th year of Jichou (1st year of Yanchang in Northern Qi). 4. 2. Jingang bore jing in 1 fascicle, its commentary in 3 fascicles.🔽9th year of Gengyin (2nd year of Yanchang in Northern Qi). 5. 10th year of Xinxu (4th year of Emperor Xiaowu of the Eastern Jin Dynasty) 6. 11th year of Renchen (1st year of Yanchang in Northern Qi), A yujia wang jing in 10 fascicles, translated by Saṃghabhara.🔽12th year of Guiwei (2nd year of Yanchang in Northern Qi). 7. According to the Wei history, 8. in this year, the total number of monks, nuns, and temples in the country was 10,3727. 9. It has been more than thirty years since I left Chengming.🔽The Laṅkâvatāra Sūtra in ten fascicles, translated by Bodhiruci in Luoyang in the Jiawu year (13th year of the Yongping era). 10. The Saṃdhinirmocana Sūtra in five fascicles, translated by Bodhiruci in Luoyang in the Yichou year (14th year of the Yongping era). The imperial order to the monk Sengshao of Anle Temple to compile a catalog of scriptures in four fascicles.🔽The Vimuk 11. The Dharmasaṃgīti Sūtra in four fascicles, translated by Bodhiruci in Luoyang in the Bingchen year (15th year of the Yongping era). The imperial order to the monk Baochang. 12. To compile the Sutra and Vinaya Illustrations in fifty fascicles.🔽The Urubilvā Sūtra in one fascicle, translated by Mu Daozhen. 13. Emperor Xiaoming, the son of Xuanwu, established the throne. 14. Changed the era name to Xiping Yuan. 15. Built Yongning Temple. 16. Sent the monk Huisheng as an envoy to the Western Regions to obtain scriptures. 17. A total of seven years, returned. 18. Obtained one hundred and seventy scriptures and treatises. 19. And circulated in the world in the Dingyou year (16th year of the Yongping era). The imperial order to the monk Baochang. 20. Compiled the names of Buddhas in various sūtras. In the sixth month, the state offices of Daoists in various prefectures were abolished. The two empresses, the Hu clan, held power. In the seventeenth year of the Wuxu era, the emperor ordered the monk 21. to compile the catalogue of various sūtras in four fascicles. 22. The Mañjuśrī Questions Sūtra in one fascicle, translated by Saṃghadeva. In the first year of the Shenguī era, the Śāstra of the Supreme Thought in six fascicles.🔽In the eighteenth year of the Jiayin era, the emperor ordered the monk Baochang to compi 23. In the first year of the Pǔtōng era, the Ten Dharmas Sūtra translated by Saṃghabhara in one fascicle. In the first year of the Zhèngguāng era, the Sūtra of Mahāsatya-nirgrantha in ten fascicles. 24. The Buddha's Name Sūtra in twelve fascicles. 25. The Sūtra of Neither Increase nor Decrease in two fascicles. 26. The Cāma Sūtra in two fascicles and others. 27. All were translated by Bodhiruci. 28. In the second year of the Xinchou era, on the twenty-third day of the ninth month, the Tongtài Temple was established. 29. The first time the flagpole was erected, 30. the emperor personally went to the temple. 31. The second year, Renyin, third year, Sanshamen Huisheng. 32. In total, he traveled for seven years and returned from the Western Regions. 33. He obtained one hundred and seventy volumes of Sanskrit scriptures and treatises. 34. He then translated them and circulated them in the world. 35. The fourth year, Guimao, fifth year, Jiachen, sixth year, Bingxu. 36. The first year of Xiaochang, the same as the sixth year of Zhengguang. 37. The Sutra of the Virtuous Girl of Fearlessness, in one fascicle. 38. The Diamond Samadhi Dharani Sutra, in one fascicle. 39. The seventh year, Bingwu, second year, Dingwei, the first year of Datong, the same as the second year of Yongxi. Paragraphs: $ 0 3 7 9 13 20 23 28 32 37 #
Please segment these sentences into coherent paragraphs: 0. It should be understood that these do not prohibit mats made of straw and so forth.🔽“One should spread a mat with a fringe” means that one should spread a mat with a fringe made of cloth and so forth on top of that bench. 1. “Two cubits long and one cubit wide, folded in half and sewn” means that if the material for the mat is folded in half, each of the four sides of the square should be one cubit. That mat should be folded in half and sewn. 2. If it is spread on a mountain one cubit high, it will be one cubit higher all around. 3. It should be filled with cotton wool inside that,🔽There are five kinds of cotton wool, 4. he mentions them just to rely on what is well known, but they are not limited to those numbers. 5. It is suitable to fill it with other cotton wool as well.🔽Here and there, a crow's foot should be inserted,🔽Those are for preventing those cotton wool from bunching up in one place and for making the cushion even in all directions. 6. It means that crow's foot-like holes should be made here and there on the top. 7. A pillow is a pillow made of wood, etc., for removing sleepiness. 8. One should be massaged with a stick means that when a monk is sick, a novice should massage him with a stick. 9. Like the cut of a bamboo means like a diagonal cut. 10. Like the cut of a winnowing basket means like the base of a winnowing basket, which is a type of measuring vessel. 11. Having wrapped it with strips of cloth means that having made it like the cut of a winnowing basket, it should be wrapped with strips of cloth. 12. One should massage it slowly and gradually means that one should massage it slowly and gradually so that the mind of the sick person does not become agitated. 13. The ball is a round mass of thread, etc., which is thrown by the caretaker of the monastery, who is a monk, when he sees a monk who is a wanderer. 14. The wandering monk is one who is not visible.🔽The ball is thrown by the caretaker of the monastery, who is a monk, with a long, thin thread, so that the wandering monk can pull it back. 15. A lamp should be placed in front of him means that the caretaker of the monastery should place a lamp in front of the wandering monk. 16. “One should stretch out one foot” means that if one still does not wake up, one should stretch out the other foot. 17. “One should get up and walk around” means that if one still does not wake up, one should get up and walk around in the place where one is staying. 18. “One should hold on to something” means that if one is a monk who practices meditation and is walking in the dark, one should hold on to something in order to avoid stumbling.🔽“One should hold on to a rope” means that if one is tired from walking bac 19. “One should hold on to a bamboo pole” means that if one is tired from walking back and forth on a bamboo pole that has been stretched out, one should hold on to it with one’s hand and walk around. 20. One should break wind while holding a tube and grasping a thread attached to it means that one should break wind while holding a tube and grasping a thread attached to it. 21. One should not break wind while wearing sandals means that when one breaks wind while wearing sandals, a sound occurs, and it is disrespectful to others and harmful, so it is prohibited. 22. This is not only a partial prohibition, but it is also prohibited by all others. 23. If the feet are dirty means that when one walks, dust sticks to both feet, and when one sits cross-legged with dusty feet, the robes become soiled. 24. One should spread a partaṇḍa means that one should spread a variegated cloth on the walking path. 25. The word “etc.” in the text refers to other kinds of seats. 26. “Having anointed” means that after washing the feet, one should not anoint them excessively with oil, etc., and then sit on the seat. 27. “One should anoint the feet three times a day” means that one should anoint the feet three times a day. 28. Here, the text merely mentions anointing, but one should not anoint excessively with oil, etc. 29. For, even today, in the Middle Country, one washes the feet first and then anoints them a little. 30. Thus, the feet do not become excessively oily. 31. If they do not fit there, means if those ascetics do not fit in that place of renunciation. 32. One should make a second story above, means one should make a second story of the great place of renunciation or the upper story. 33. One should make a staircase, means one should make a staircase there for climbing, that is the meaning.🔽One should surround it with a parapet, means one should surround the staircase with a parapet to prevent people from falling. 34. One should drive in iron pegs, means one should drive in iron pegs to prevent the parapet from moving. 35. The phrase outside, a large place for the practice of austerities means that if one does not go there, one should build a large place for the practice of austerities or a dwelling outside the door of the monastery. 36. The phrase a door means a door that is well-constructed.🔽The phrase a double door means a door with two panels. 37. The phrase a door-panel means a door-panel for the place of practice of austerities. 38. The phrase a cave means that for the sake of the vicinity of the place of practice of austerities, a cave and so forth should be made. 39. The phrase having hung a cloth or a piece of cotton at the door, one should sleep means that if sleepiness is overwhelming and one is unable to dispel it, then there is no offense in sleeping in that place after closing the door. Paragraphs: $ 0 3 7 13 18 23 26 31 35 #
Please segment these sentences into coherent paragraphs: 0. Sutra on the Past and Future of the Practice of the Way, Scroll 2🔽Translated by Tripiṭaka Master Dharmarakṣa of the Later Han from the Western Regions, together with Kang Mengxiang 1. Chapter 3: Sightseeing 2. Then the king told the prince: 3. 'You should go sightseeing.' 4. The prince thought to himself: 5. 'I have been in the deep palace for a long time, and I wish to go out and see. I will surely get what I wish.' 6. The king ordered the country: 'The prince is going out. Decorate the streets, sprinkle and sweep, burn incense, hang silk banners and canopies, and make sure they are fresh and clean.' 7. The prince was followed by a thousand carriages and ten thousand horsemen. When he first left the eastern city gate, a Śuddhāvāsa god named Nandi-hāra, wanting to make the prince quickly leave the household life and save the ten directions burning wi 8. Nandi-hara transformed into an old man, sitting by the side of the road, with white hair, falling teeth, loose skin, wrinkled face, emaciated flesh, a hunched back, crooked limbs, tears and snot flowing, panting, with a dark complexion, shaking head 9. The prince asked: 10. Who is this person? 11. The heavenly spirit awakened the servant, who said: 12. An old man. 13. What is old? 14. He said: 15. An old person is one whose years are advanced, faculties are mature, form changes, complexion fades, breath is weak, strength is exhausted, food is not digested, bones and joints are about to separate, sitting and rising require the help of others, e 16. The prince sighed and said: 17. 'People are born into this world, and there are these sufferings of old age. How can fools who crave and love find any joy? 18. Things are born in spring, but in autumn and winter they wither and dry up. Old age comes like lightning. How can one rely on the body being at ease?' 19. Then he spoke a verse, saying: 20. 'When old, one's appearance fades, and when sick, one has no luster. 21. The skin is loose and the muscles shrink, and death is near. 22. When old, one's form changes, like an old cart. 23. The Dharma can remove suffering, so one should study with vigor. 24. Life is passing day and night, so one should diligently apply oneself in a timely manner. 25. The truth of the world is impermanent, so do not be deluded and fall into darkness. 26. One should study to ignite the lamp of the mind and train oneself to seek wisdom. 27. Free from defilements, do not be stained. Hold a torch and observe the path.' 28. Then the prince turned the chariot back. He pitied all, that there were these great sufferings, and was worried and unhappy. 29. The king asked his servant: 30. 'Why did the prince return so quickly on his outing?' 31. The servant replied: 32. 'On the road, he encountered an old man, and was saddened and unhappy.' 33. Returning to the palace, he was sorrowful for several years, and only slightly better, he wanted to go out again. 34. The king ordered the country, 'The prince is going out, prohibit all foul odors, do not be on the side of the road.' 35. Then the prince drove out of the southern city gate. 36. The heavens transformed into a sick person, who was on the side of the road, with a thin body and a large belly, his body was yellow and withered, coughing and vomiting, with pain in all his joints, the nine orifices leaking and oozing, filth oozing 37. The prince asked: 38. 'What is this?' 39. The servant replied: Paragraphs: $ 0 2 6 9 16 19 28 33 36 #
Please segment these sentences into coherent paragraphs: 0. If one forcefully breaks open a wound that is not yet ripe, and the person dies, it is the same. 1. If they do not give food or treat the illness, and the person dies as a result, it is also a thullaccaya offense. 2. The Sarvāstivāda says: 3. If a bhikṣu knows astronomy, yin and yang, good and bad luck, 4. and by the bhikṣu's words, they go to war and conquer other countries, killing and obtaining wealth, they all commit the two pārājikas of stealing and killing. 5. Upāsakas are the same. 6. The Ten Recitations Vinaya says: 7. If one digs a pit for a person, and a person dies, it is grave; if an animal dies, it is a thullaccaya; 8. if one digs a pit for an animal, and an animal dies, it is as in the Vinaya; if a person dies, it is a duṣkṛta offense; 9. if one originally has a random mind, the lightness or heaviness depends on the object. 10. The Sarvāstivāda says: 11. If one praises death for a person, and that person does not understand, but someone else understands, and uses this method to die, there is no offense. 12. Now there are many people who burn themselves, and there are many foolish people in the seven assemblies who praise that person, causing them to feel joy, and they all commit grave offenses as stated in the Vinaya scriptures. 13. Also, if a bhikṣu is executed by the government, and the executioner asks the attendant monks for a towel or silk cloth to make a hood or rope, and if the five classes of people who do not know the precepts give it to them, it is called a killing ins 14. The Saṃghabhedavastu: 15. If a monk tells the executioner that his parents are to be executed by the king and asks for a single blow, and if the executioner follows his words, the offense is also grave. 16. The Mahīśāsaka-bhikṣuṇī-prātimokṣa-vibhṅa and the Dharmaguptaka-bhikṣuṇī-prātimokṣa-vibhṅa: 17. If one commits suicide, the offense is thullaccaya, which is considered a preparatory act. 18. As for not committing an offense, the Vinaya states: 19. If one throws a knife, staff, tile, stone, timber, etc., and accidentally hits and kills the person; 20. Or if one supports and holds a patient and the patient dies; 21. Or if one uses medicine or food; 22. Or if one comes and goes and the person dies, as long as there is no intention to harm, there is no offense. 23. Therefore, the secular law says, One who commits a mistake and kills someone should be redeemed. It means that the eyes do not see, the mind does not intend, and together they lift heavy objects, ride high, and tread on dangerous things. 24. The fourth precept against major false speech. 25. It has nine conditions: 26. First, the object is a person; second, the perception of a person; third, the object is false; fourth, oneself knowing the object is false; fifth, having the intention to deceive others; sixth, speaking of superhuman dharmas; seventh, claiming to hav 27. The Four Part Vinaya, Ten Recitations Vinaya, and Extensive Commentary say: 28. From the attainment of the contemplation of impurity upward, up to the fourth fruit, if one says one has attained, all violate the grave precepts. 29. If one displays one's body and the other person has no doubts, it is the same as violating the grave precepts; 30. if there is doubt, it is a sthūlātyaya offense. 31. The Ten Recitations Vinaya says: 32. Question: 33. Impurity and so forth are minor dharmas, why does violating them constitute a grave offense? 34. Answer: 35. This is the initial gate of nectar, and all sages enter through it. 36. Moreover, the Four Part Vinaya states: 37. If devas, dragons, and ghosts come to make offerings to us, we will also commit a grave offense together. 38. It also says: 39. If one wishes to speak to this person but speaks to that person instead, all will be grave offenses. Paragraphs: $ 0 2 6 10 14 16 18 24 27 32 36 #
Please segment these sentences into coherent paragraphs: 0. Namely, the six sense-contact bodies: 1. First, eye-contact, second, ear-contact, third, nose-contact, fourth, tongue-contact, fifth, body-contact, sixth, mind-contact, these are called contact. 2. Contact is the condition for feeling. What is feeling? 3. There are three kinds of feeling, namely, pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling, this is called feeling. 4. Feeling is the condition for craving. What is craving? 5. There are three kinds of craving, namely, craving for desire, craving for form, and craving for formlessness, this is called craving. 6. Craving is the condition for grasping. What is grasping? 7. There are four kinds of grasping: 8. First, grasping for desire, second, grasping for views, third, grasping for precepts and observances, fourth, grasping for a doctrine of self, this is called grasping. 9. Grasping is the condition for becoming. What is becoming? 10. There are three kinds of becoming, namely, desire-becoming, form-becoming, and formless-becoming, this is called becoming. 11. As for 'birth with conditions,' what is birth? 12. It refers to the various sentient beings, in the various classes of sentient beings, being born, equally born, entering, arising, appearing, obtaining the aggregates, obtaining the elements, obtaining the sense bases, giving rise to, the appearance o 13. As for 'old age and death conditioned by birth,' what is old age? 14. It refers to the hair becoming aged and changed, the skin becoming loose and wrinkled, decaying, damaged, with black spots on the body, panting for breath, the appearance stooped forward, leaning on a cane, confused and weak, diminishing and declinin 15. What is death? 16. It refers to the various sentient beings, from the various classes of sentient beings, coming to an end, perishing, abandoning life, abandoning warmth, the life faculty ceasing, abandoning the aggregates, at the time of death, the end of the life spa 17. The aging prior to death is generally summarized as one, combined and called old age and death. This is called the meaning of the distinctions of dependent origination. 18. Bhikṣus! 19. I have already explained for you the meaning of the distinctions of dependent origination that was indicated. 20. When the Bhagavān had finished speaking this sūtra, the assembly of hearers, bodhisattvas, devas, and others, having heard the Buddha's words, all greatly rejoiced, attained what they had never had before, and with faith and acceptance they upheld an 21. The Sūtra on Dependent Origination in One Fascicle Paragraphs: $ 0 2 4 6 9 11 13 15 18 #
Please segment these sentences into coherent paragraphs: 0. But recite the Mahayana scriptures. 1. And firmly uphold the divine true words. 2. To ward off the misfortune that has not yet sprouted. 3. And eliminate the doubts in people's minds. 4. Or write the great treasure pavilion dhāraṇī on the walls. 5. It can also suppress disasters and bring blessings. 6. The eight-volume abridged canon, with the dhāraṇī for placing images attached, is common to both the exoteric and esoteric teachings.🔽They all speak of the method of enshrining the canon. 7. But they all say to use relics. 8. It contains two kinds. 9. Some say the four kinds of relics of the Dharma body are the first. 10. The relics of the physical body come next. 11. Therefore, the customs of the Western Regions often use the relics of the Dharma body. 12. The five major dharani are the leaders. 13. All sutra texts and mantras are included in this. 14. The five major dharani are: 15. 1. The Buddha's Crown Victorious Mantra - this mantra is known by many people in the world. 2. The Buddha's Crown Emitting Stainless Light Mantra - in the Buddhist canon, in the Zhong character case. 3. The Secret Seal of the True Dharma Mantra - the 16. It is also called the Verses on the Law of Causes and Conditions. 17. But the sources of the Sutra on the Merits of Building a Stupa and others are not the same.🔽Some are translated into Chinese. 18. Some are pronounced in Chinese. 19. But there are places where the text is not translated, such as the one character an used in various ways. 20. This is the original master of the five parts, the Tathagata. 21. It is the fundamental mantra of the six great bodhisattvas, the spiritual seed character.🔽Inside the flesh bun on the top of the head 􌲺. 22. Inside the neck and throat 􌥇. 23. In the middle of the heart 􌹦. 24. Inside the navel hole 􌫋􌵰. 25. Secret places. 26. On the forehead. 27. Above, there is a wooden tablet. 28. Then, follow the writing on the front of the wooden tablet. 29. Without a wooden tablet. 30. Then, write it on paper. 31. And place it in the correct position of each of the five divisions of the central repository. 32. In the case of a painted image, write it in the center of the Indian grid.🔽Moreover, the two 􌮨 characters above the two eyes. 33. The two 􌭎 characters above the two ears. 34. The 􌭠 in the middle above the nose. 35. The 􌳫 at the root of the tongue, in front of the mouth. 36. These five seed syllables of the sense faculties and the 􌵰 syllable of the question are written in each of the places on the rough draft, filling the six sense faculties. 37. Cover it with colored powder. 38. The repository of the painted image. 39. It should also be done like this. Paragraphs: $ 0 6 8 14 17 20 26 32 38 #
Please segment these sentences into coherent paragraphs: 0. They seek the right view. 1. The teacher taught the Dharma. 2. Keep the faithful in their hearts. 3. It is easy to cook and easy to cook. 4. They are free from suffering and are free from suffering. 5. The mind is not focused. 6. He asked the Dharma. 7. They are always saddened by their surroundings, And they are happy with the qualities of transcending sorrow. 8. Who is the one who hasten away from the household, who is not attached to the conduct of a Brahmin, and who is the one who is free? 9. They are saved by faith. 10. Many sentient beings follow him. 11. I will not be able to count my kindness. 12. The one who has faith in the Buddha. 13. There is no effort to do it. 14. I do not think that I have gained it. 15. Do not be jealous of others wealth. 16. Patience is the perfect result. 17. They are unfailingly honest and honest. 18. If you have faith, you will see. 19. They do not speak of the faults of others. 20. They are powerful and peaceful. 21. They want to live in the wilderness. 22. The one who is in solitude. 23. The mind is the mind. 24. I hope that they will be happy. 25. There is no fighting or quarreling. 26. I have seen my misdeeds. 27. I have taken the vows of discipline. 28. Meditation and path meditation. 29. They are always diligent and faithful. 30. This is the characteristic of the faithful. 31. The faith that follows is the same as the transcendent state. 32. The Buddhas teachings are profound. 33. The Dharma does not destroy. 34. The belief in emptiness is the belief in the emptiness of the faithful. 35. There is no view. 36. All phenomena are without signs. 37. There is no doubt, no conception. 38. They abandon their prayers. 39. They know the coming and going. Paragraphs: $ 0 6 12 21 28 32 #
Please segment these sentences into coherent paragraphs: 0. If you trade for pleasure, your discipline will decline and you will be defeated. 1. The five limbs are the five kinds of limbs. 2. Dont be discouraged. 3. The three doors are patience. 4. There is attachment. 5. It is beyond time. 6. The joy of the mind. 7. If they are not one, they are considered great. 8. The male and female are not equal. 9. They are thrown into the ground and pressed. 10. The taste of happiness is experienced by the mouth. 11. This is a vow. 12. The monk himself is weak and weak. 13. They are male, female, and female. 14. When three types of people press down on the wall and make the three doors of the self and those doors open, 15. If I practice and feel joy, I will also be a vow holder, and my father will be defeated. 16. This shows that no matter what happens, one does not practice. 17. When the limbs arise, they desire happiness. 18. Put the poison into the throat of a snake. 19. Dont be too hard on yourself. 20. The Buddha said, I am the one who has the power to do this. 21. The Buddha said, I am a beggar. 22. If, through attachment, one is able to lift up ones limbs and become very happy, one is free from attachment and wants happiness. 23. He was placed in the crown of a vicious snake. 24. The Buddha said, I am free from attachment. 25. The mind is the intermediate state because it is useful to me. 26. The perfect Buddha said, I shall not take my vows to my body. 27. How? 28. If a snake kills him, 29. It is good for the dwelling in discipline. 30. This is the first of the three lines. 31. If, through attachment, one lifts up the limbs and is thrown into the throat of a vicious snake, one dies, and one is not placed in the place where the three doors appear, it is for the benefit of those who are disciplined and are born in the higher 32. When this discipline is broken, it is painful and causes the three lower realms to arise. 33. Not only that, but also nirvana will be obscured. 34. If morality is broken, there will be no chance of liberation beyond suffering. 35. The third defeat is explained by the father. 36. The fourth defeat of the father is the basis of false talk. 37. The Blessed One dwells at the edge of the lake of monkeys in the vast land. 38. There was a famine and they were desperate for food. Parents were not able to provide food for their children. 39. The monks, the magicians, the stable ones, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks, the monks Paragraphs: $ 0 14 20 26 37 #
Please segment these sentences into coherent paragraphs: 0. Above that, the one holding the drop should be known as abiding. 1. The result of the coemergent is to be understood. 2. The second explanation is called the invitation. 3. They are in the concentration of great desire. 4. It is the removal of all attachment. 5. The prayer of the wrathful ones is the form of the tathāgatas, goddesses, and wrathful ones. 6. Please go to the west. 7. The essence of the drop of the aggregates is to be understood as abiding. 8. The Tathāgata should know that the plague of the request to stay is reversed. 9. Because it is the immediate state of the eye. 10. Therefore, after the Tathāgata has been invited, the result of the abiding state is to know that the form of a goddess and a wrathful one fulfills the various desires of all sentient beings. 11. The four aspects of the practice of the practice of the fourfold path are explained for the sake of the inner. 12. The name of the king is the one who is devoted. 13. Even a gentle word makes wisdom displease. 14. The name of the practice is the practice of the close. 15. The practice of yoga and meditation on this is the generation of the womb. 16. The word practice is used to refer to the practice. 17. It is the touch of the milk and the milk. 18. The practice is called clinging. 19. The light of this is the union of great joy. 20. How? 21. The music is extensive. 22. Other men are not desirable. 23. The meditator is pleased with the meditation. 24. The yogi will not desire others. 25. This is what happens. 26. This is what is called the practice of the mind. 27. The sixth seal is the one of the Sanskrit eye, which is located on the left side of the bag of the seal described above. 28. It is said that the desire of the great desire is the cause of the desire. 29. This is called the practice of the close. 30. The first is the introduction of the syllable hibha. 31. The word practice is used to refer to the practice. 32. The earth and iron meet. 33. This is called the Great Perfection. 34. The supreme joy. 35. How? 36. I will give you a little advice. 37. The tongue is again torn. 38. I will give you the supreme bliss. 39. The root of the tree will grow and grow. Paragraphs: $ 0 6 11 20 27 35 #
Please segment these sentences into coherent paragraphs: 0. Light, smoke, scent, sound, 1. the form of a goddess, and increase 2. are the nine, eleven, seventeen, twenty-one, and so on. 3. The mantra in the middle is clarified. 4. All the places of the mudra are complete. 5. The red syllable hṛīḥ resides in the center of the sun and moon.🔽It gathers everything. 6. Through the power of the play of the qualities of the supreme horse, 7. all the mandalas of the family are pleased. 8. The complete great assembly 9. emits and gathers all the places of the mandala. 10. Having caused the wheel of pristine consciousness to enter, 11. the stream of the great secret amṛta 12. is the principal vajra being with the goddesses.🔽The concise and extensive wheels 13. are the great assembly of the mandala. 14. They are pervaded by the family. 15. The form of pure crystal elixir 16. Is the four branches of approach and accomplishment. 17. All the meanings of the ritual are completely perfected.🔽These are the generation, emanation, 18. And the vast emanation that illuminates everything. 19. The assembly of beings of the buddha family and so forth 20. All become the substance of this. 21. The bliss of rasanā is🔽The nature of accomplishing everything. 22. If one performs protection with this, 23. One will become glorious Vajrasattva. 24. Then, in order to increase life,🔽The wise one should begin 25. The complete ritual, like the maṇḍala itself, 26. And perfect the enjoyment of the abundance. 27. The form of the protector Amitāyus 28. Should be meditated on by one who knows the rite. 29. The blessing is the display of one’s nature. 30. The host of goddesses are completely present.🔽Always the four branches of approach and accomplishment, 31. The four activities, the continuous perfect rite, 32. The gathering of the maṇḍala of the field of the directions and times, 33. And the accomplishment through the clarity of recitation. 34. The mantra practitioner with a skull that has the characteristics🔽Should place it in the place of one’s maṇḍala. 35. Through the emanation and gathering of method and wisdom, 36. All the buddhas of the directions will be visualized. 37. The various light rays of the sun 38. Should generate the blessing of the place of life. 39. Having gathered the wheel of pristine consciousness, Paragraphs: $ 0 5 12 17 21 24 30 34 39 #
Please segment these sentences into coherent paragraphs: 0. At that time, the queen sat on the lion seat, and the three thousand worlds shook six times. The heavenly beings scattered flowers; 1. The sage is born today, is he born under the Nīrgūḍha tree, or is he the Heaven among Heavens? 2. The Four Heavenly Kings pulled the queen's carriage, and the Heavenly Emperor Śakra purified the roads; 3. Moreover, the Brahma Heavenly King led the way in front, and hundreds of thousands of heavenly beings bowed their heads in reverence; 4. The father king saw this and was delighted in his heart, and he thought to himself: 5. 'This must be the true and proper Honored One of gods and humans, who causes the Four Heavenly Kings, Śakra, and Brahmā to all come and make offerings. He will surely attain Buddhahood. I have never seen the Three Realms pay such reverence. The honor 6. At that time, the queen, the elephant, horse, and precious carriages, and the attendants on foot, each numbering eighty-four thousand, were adorned with various treasures and armed with strict discipline. The valiant and brave ones marched in double 7. King Śuddhodana's relatives, the Śākya elders, numbered forty thousand who all came to attend. Sixty-four thousand kings' inner court ladies sent the Bodhisattva's mother, along with heavenly jade maidens, nāga kings' wives, gandharvas, kiṃnaras, mah 8. They all attended and sent her to the Lumbinī Grove. The roads were repaired, the ground was sprinkled with fragrant water, and heavenly flowers were scattered. All the trees produced flowers and fruits. The fragrance of sandalwood flowed in the ten 9. At that time, when the queen ascended the jeweled carriage, attended by heavenly jade maidens, the trees emitted light and famous fragrances, and incense was offered to the queen; 10. The tree was made of various wonderful jewels and treasures. The trunk, branches, leaves, flowers, and fruits all emitted fragrance. Various banners and canopies were draped all around. The ground was flat and vast, without any filth. Soft grass grew 11. Moreover, the heavenly beings all played hundreds of thousands of musical instruments at the same time, accompanying the queen. 12. When the queen arrived under the tree, by the Bodhisattva's majestic spiritual power, the tree bent down its branches to pay homage to the queen; 13. The heavenly beings in the sky bowed their heads in reverence. The light of the sun and moon was pure and spotless. The heavenly maidens praised her merits and virtues. When she arrived under the tree, the tree spirit rejoiced. 14. Why were there such responses? 15. Now our bodies are worthy of making offerings. We will go to pay homage, from the Avīci Hell up to the Thirty-three Heavens, without any slacking off. We will eliminate birth, old age, sickness, and death, and our majestic light will surpass all, dis 16. Now that the Sage is born, like a luxuriant tree with fragrant flowers and fruits, millions of gods also bow their heads from afar, shaking the heavens and earth to the six directions, all becoming greatly illuminated and pure, and hundreds of thousa 17. The gods free from desire deeply rejoice greatly, today the Sage universally pities all, Shakra, Brahma, and the Four Heavenly Kings joyfully pay homage, that Honored One among Humans whose virtue surpasses the sun and moon, in the womb emits golden 18. Eliminating the evil destinies, sentient beings are universally at ease without further suffering or distress, hundreds of thousands of gods all scatter flowers, enjoying the vajra, its power of vigor naturally arises from the lower realm as a lotus 19. At that time, when the Bodhisattva was born from his mother's right side, he suddenly saw his body standing on a jeweled lotus flower, taking seven steps on the ground, and proclaiming the Brahma voice, teaching impermanence: 20. 'I will save and deliver the world, becoming the Honored One of gods and humans, cutting off the suffering of birth and death, being unsurpassed in the three realms, causing all beings to be eternally at peace in the state of no-arising.' 21. The Heavenly Emperor and Brahma suddenly came down, washing the Bodhisattva with fragrant water of various names, with nine dragons above pouring fragrant water, washing the Holy One. After the bath, his body and mind were pure; 22. Wherever he stayed, his path was superior and complete. Born in a great clan, like a true precious gem, with extraordinary marks and virtues, he should turn the Dharma wheel, like a wheel-turning king dwelling in the three realms, covering the ten di 23. King Śuddhodana's mind was vast and joyful beyond measure. 24. At that time, the five thousand blue-robed attendants each gave birth to a son, all of whom became strong men, appearing to be of equal size and age, serving the king and saying: 25. Eight hundred wet nurses also gave birth to children; 26. One hundred thousand elephants gave birth; 27. The white horse gave birth to a foal, its color like snow, its coat smooth and glossy; 28. The yellow sheep gave birth to a lamb, and there were then twenty thousand. 29. When the jeweled carriage with hanging canopies was moving along the holy scriptures, it also bowed its head, thinking, Now, what should I do? My virtue surpasses that of the gods, and the great transformations are immeasurable. The karma of birth is 30. Five thousand jade maidens, fragrant and flowery, each holding oil incense, went to the mother of the Bodhisattva, aspiring to the great vehicle; 31. The gods came to congratulate her, not troubling her, and five thousand jade maidens all came to serve her, each holding flowers and incense to congratulate the mother of the Bodhisattva, with clothes and dwellings like those in heaven; 32. The young boys invited five hundred seats and went to the mother of the Bodhisattva, not troubling her; 33. Again, they adorned her body with necklaces, thinking, The Bodhisattva, fearless, will surely accomplish the path of the Buddha. 34. The Buddha told the bhikṣus: 35. When the Bodhisattva was born, his mother was at ease and without any wounds or pain, and she recovered as before. 36. At that time, five thousand jade maidens brought heavenly incense and oil incense, presented them to the Bodhisattva's mother, knelt for a long time, and asked if she was not tired. 37. Five thousand jade maidens presented heavenly medicine, five thousand jade maidens brought jeweled necklaces, five thousand jade maidens brought heavenly garments, and five thousand jade maidens brought heavenly music to present to the Bodhisattva's 38. Now, the five-supernatural-powers sages in this world suddenly appeared in the sky before King Śuddhodana. 39. The Buddha told the bhikṣus: Paragraphs: $ 0 4 6 9 14 19 23 24 34 38 #
Please segment these sentences into coherent paragraphs: 0. Those who come after noon 1. Can make the wooden man call out but he does not turn his head. 2. Those who come at noon 3. Whether you call out or not, 4. This is the bloodline of Caodong. How do you understand it? If you understand, 5. It is also a second moon. 6. Standing for a long time, take care. 7. The master said in the hall: 8. Provisionally opening sudden and gradual, 9. Pretending to speak of sages and ordinary people, 10. Curing the many doubts of the crazy child, 11. Saving the few enlightened ones of the enlightened person, 12. Personally clarifying one's own nature, 13. Do not falsely seek elsewhere. 14. Walking and staying at ease, 15. Speech and silence are tranquil. 16. The true and constant flow. 17. Forever abandoning annihilation and permanence. 18. The ocean of wisdom is still and clear. 19. The sky of meaning is bright and shining. 20. How can you express it in a single phrase? 21. He asked, What about right now? 22. The master said, There's no place to start. 23. Then someone outside the curtain hears it too. 24. The master said, 25. The enlightened one has no image. 26. Bowing to the present moment. 27. What is the present moment? 28. The master said, 29. The whole body is unobstructed. 30. He asked, What is the solitary body revealed in the dust? 31. The master said, 32. It cannot be sought with skillful mind. 33. Drilling through ice, smoke emerges. 34. Then it is not dust. 35. The master said, 36. Not being dust is also a sickness. 37. He asked, What is the Buddha's unspoken teaching? 38. The master said, 39. Northern land reeds are white, Paragraphs: $ 0 7 20 24 30 37 #
Please segment these sentences into coherent paragraphs: 0. The established names have their own general and specific aspects. The six kinds are all called pāramitā, which is the general name. Giving, precepts, etc. have differences, which are the specific names. 1. Why is the general name pāramitā? 2. The treatise states: 3. Because among all the mundane and supramundane wholesome roots such as giving of śrāvakas and pratyekabuddhas, it is the most supreme and unequaled. 4. The commentary says: 5. There are six kinds and three kinds of supreme and unequaled. 6. The six kinds are explained in the six aspects above. 7. The three kinds are: first, unequaled in time; second, unequaled in practice; third, unequaled in fruition. 8. Each of the ten perfections is practiced for three asaṃkhyeya kalpas, therefore they are unequaled in time. 9. As for unequaled in practice, there are four kinds, five kinds, five kinds again, and six kinds again. 10. The four kinds are the four cultivations explained above. 11. The five kinds are the five kinds of purity explained above. 12. There are five kinds again, which are the five cultivations. 13. There are six kinds again, which are the six intentions. 14. The five cultivations and six intentions will be explained later in the text. 15. As for unequaled in fruition, it refers to the unsurpassed enlightenment manifested by the three bodies. 16. The treatise says: 17. Because it can reach the other shore, therefore they are all called perfections. 18. The commentary says: 19. There are three kinds of reaching the other shore. First, practicing according to what one cultivates to the point of no remainder is reaching the other shore. 20. The mundane and the two vehicles also have what should be practiced according to their capacities, but since they do not practice to the end, it is not reaching the other shore. 21. Second, just as the myriad streams return to the ocean as their ultimate, so it is with giving and so forth. Entering suchness is the ultimate, and thus entering suchness is reaching the other shore. 22. Although the mundane and the two vehicles cultivate giving and so forth, they are unable to enter suchness, and thus it is not reaching the other shore. 23. Third, practicing according to what should be attained is reaching the other shore. 24. There is no other fruit superior to this fruit, and thus it is called the other shore because it is the foremost among all fruits. 25. Although the mundane and the two vehicles cultivate giving and so forth, they do not seek this fruit, and thus it is not reaching the other shore. 26. The other shore cultivated by bodhisattvas is endowed with all three meanings, and thus they are all called pāramitā. 27. Why are they specifically called dāna and so forth? 28. The treatise says: 29. It can destroy stinginess, jealousy, and the suffering of poverty and lowliness, so it is called dāna. 30. The commentary says: 31. Stinginess is an obstacle to having much wealth, and jealousy is an obstacle to being noble. 32. At the time of the cause, it can destroy the obstacle of stinginess. At the time of the effect, one obtains much wealth and is free from the suffering of poverty. 33. At the time of the cause, it can destroy the obstacle of jealousy. At the time of the effect, one attains nobility and is free from the suffering of lowliness. 34. Why is this? 35. If a person has not yet destroyed the mind of stinginess and jealousy, then they are unable to practice giving. Therefore, it is said that it can destroy these obstacles. 36. If a person practices giving and can destroy these obstacles, then it is impossible for that person to later experience the suffering of poverty and lowliness. 37. The treatise says: 38. It also becomes the great lord of wealth and can attract the provisions of merit, so it is called dāna. 39. The commentary says: Paragraphs: $ 0 1 2 5 8 9 16 18 27 28 30 38 #
Please segment these sentences into coherent paragraphs: 0. You should now know that the rākṣasa youth Vipaśyī in that world was none other than 1. the present king of the Laṅkās, Vipaśyin. 2. The rākṣasa assembly in that world was none other than the present assembly of rākṣasas of the king of the Laṅkās, Vipaśyin. 3. Dragon King! 4. What do you think? 5. The king of the mantra deities with the merit and power of profound and perfect concentration in that world was also none other than the bodhisattva mahāsattva Sāgaramati, the lord of sovereign wisdom and eloquence. 6. Having said this, this trichiliocosm immediately shook, just like a ship on the great ocean swaying with the waves. Among the classes of beings, there were none who saw it as frightening or harmful, and they all attained peace and happiness. All bein 7. At that time, in this Sahā Buddha Land, the high mountains, Mount Sumeru, the great oceans, countries, villages, mountain forests, islands, black mountains, caves, dense forests, gardens, ponds, rivers, springs, marshes, hills, pits, cliffs, stone wa 8. The great light universally illuminated this trichiliocosm. All the great and small iron mountains, all the darkness, all the light, and the places not illuminated by the sun and moon were all illuminated by the light, outshining the sun and moon, le 9. All shadows disappeared at that time, and the sufferings of all hell-dwellers, animals, and hungry ghosts were eliminated. 10. At that moment, all the gods and humans in this Sahā world who were suffering all attained peace and happiness. If there were sentient beings who were hungry, they obtained food; those who were thirsty obtained drink; those who were naked obtained cl 11. Mahāyāna Sūtra of the Same Nature, Scroll 1 Paragraphs: $ 0 3 5 6 11 #
Please segment these sentences into coherent paragraphs: 0. There are cases where I have explained feelings as one hundred and eight. 1. There are cases where I have explained feelings as immeasurable. 2. What is the category of feeling that I have explained as being one? 3. All that is felt, whatever it may be, is suffering. 4. By this category, I have explained feeling as being one. 5. What is the category of feeling that I have explained as being two? 6. The feeling of the body and the feeling of the mind. 7. By this category, I have explained feeling as being two. 8. What is the category of feeling that I have explained as being three? 9. Pleasant, unpleasant, and neither pleasant nor unpleasant. 10. By this category, I have explained feeling as being three. 11. What is the category of feeling that I have explained as being four? 12. associated with the desire realm, associated with the form realm, associated with the formless realm, and uncontaminated. 13. Udayin, I have explained feeling in these four ways. 14. “Udayin, what are the categories I have explained as the five kinds of feeling? 15. The faculty of pleasure, the faculty of pain, the faculty of mental pleasure, the faculty of mental displeasure, and the faculty of equanimity. 16. Udayin, I have explained feeling in these five ways. 17. “Udayin, what are the categories I have explained as the six kinds of feeling? 18. The feeling that arises from the contact of the eye, the feeling that arises from the contact of the ear, nose, tongue, body, and mind. 19. Udayin, by this method I have explained the six feelings. 20. “Udayin, what is the method by which I have explained the eighteen feelings? 21. The six feelings of satisfaction, the six feelings of dissatisfaction, and the six feelings of neither satisfaction nor dissatisfaction. 22. When these are combined into one group, they become the eighteen feelings. 23. Udayin, by this method I have explained the eighteen feelings. 24. “Udayin, what is the method by which I have explained the thirty-six feelings? 25. the six that are based on attachment to mental pleasure, the six that are based on the arising of mental pleasure, the six that are based on attachment to mental displeasure, the six that are based on the arising of mental displeasure, 26. the six that are based on attachment to equanimity, and the six that are based on the arising of equanimity. 27. When these are combined into one, there are thirty-six. 28. Udayin, I have explained the thirty-six types of feeling. 29. “Udayin, by what method have I explained the one hundred and eight types of feeling? 30. The thirty-six feelings that occurred in the past, the thirty-six feelings that will occur in the future, and the thirty-six feelings that occur in the present. 31. When these are combined into one, they become the one hundred and eight feelings. 32. Udayin, by this method I have explained the one hundred and eight feelings. 33. “Udayin, what is the method by which I have explained immeasurable feelings? 34. Whatever is felt is counted as a feeling. 35. Udayin, by this method I have explained immeasurable feelings.” 36. If some people do not understand all the meanings of all the topics that I have explained in various ways, 37. they will live in the Teacher's Dharma-Vinaya without peace, having given rise to disputes, quarrels, contention, disputation, and arguments. 38. If some people understand all the meanings of all the topics that I have explained in various ways, 39. they will live in the Teacher's Dharma-Vinaya with peace, having given rise to disputes, quarrels, contention, disputation, and arguments. Paragraphs: $ 0 2 5 8 11 14 17 20 24 29 33 36 #
Please segment these sentences into coherent paragraphs: 0. The great sage Mañjuśrī, 1. the youth of various forms, 2. manifested the Dharma in the same way. 3. The Bodhisattva, in the form of a child, 4. manifested various inconceivable magical abilities. 5. Mañjuśrī taught and inspired faith, 6. and the king, who was going to Avīci Hell, 7. was quickly freed from that. 8. Various actions 9. lead to the lower realms, the higher realms, and goodness. 10. And all the śrāvakas. 11. Then, the extensive one 12. Is the sūtra that removes regret,🔽Which was taught 13. For King Ajātaśatru. 14. It is adorned with vast meaning 15. And is taught in brief.🔽The speech of all buddhas 16. In the beginning, middle, and end🔽Is taught extensively in this ritual 17. For the benefit of all sentient beings. 18. Then, Mañjuśrī, at all times 19. You, the youthful one,🔽Will tame the rulers of the earth 20. Who engage in negative actions. 21. Your miracles are inconceivable, 22. And your disciples are also inconceivable. 23. You will become the tamer🔽Of all the assemblies of spirits. 24. When the heroic Buddha taught this, 25. And to Mañjuśrī, 26. You will see the Pure Abodes. 27. The perfect Buddha, the best of humans, 28. said to him, 29. In many eons from now, 30. you will become a perfect Buddha. 31. Innumerable, inconceivable, 32. equal to the number of humans,🔽 there will be a Buddha named Mañjuśrīketu, 33. who will appear in the world. 34. Always and gradually, 35. at that time he will perform the deeds of a Buddha. 36. Having liberated many beings, 37. he will attain nirvana. 38. The youthful form with great miraculous powers, 39. having spoken to the youth, Paragraphs: $ 0 8 11 18 24 38 #ava-deva-na-ma-śyaṃti sarva-siddha-ca-yoga-nīte na-satya-vā-kye na 26. sva-ananta-ya-vakṣa-ve. 27. Then the venerable Ānanda, having released the caṇḍāla’s knowledge mantra, left the caṇḍāla’s house and set out for his own monastery. 28. The caṇḍāla’s daughter, Subhadrā, saw him and 29. looked at the venerable Ānanda and said to her mother:🔽“Mother, this is the one who has released the caṇḍāla’s knowledge mantra. He is the one who will be my husband.” 30. “Mother, the monk Ānanda has come here.” 31. His mother said,🔽“Son, the monk Gautama must have reminded me, 32. so my mantra has lost its power.” 33. Subhadrā said, 34. “Mother, 35. is the monk Gautama’s mantra especially powerful, while ours is not?🔽” His mother replied, 36. “Son, the monk Gautama’s mantra is especially powerful, 37. while ours is not. 38. Son, if the monk Gautama wishes, he can destroy all the powerful mantras in the world. 39. But all the powerful worldly mantras together cannot destroy the monk Gautama’s mantra.” Paragraphs: $ 0 10 19 22 27 30 33 #
Please segment these sentences into coherent paragraphs: 0. the third explanation is not correct. Because of the non-existence of the function of the second,🔽the fourth explanation is not correct. Because of the non-existence of the function of the third,🔽the fifth explanation is not correct. Because of the n 1. the sixth explanation is not correct. Because of the non-existence of the function of the fifth,🔽the seventh explanation is not correct. Because of the non-existence of the function of the sixth,🔽the eighth explanation is not correct. Because of the 2. the ninth explanation is not correct. Because of the non-existence of the function of the eighth,🔽the tenth explanation is not correct. Because of the non-existence of the function of the ninth,🔽the eleventh explanation is not correct. Because of the 3. the twentieth explanation is not correct. Because of the non-existence of the function of the nineteenth,🔽the twenty 4. “The removal of the first word, which is the removal of the first word of the word-group, is the removal of the first word; the state of that is the state of the removal of the first word. 5. The removal of the first word is hindered by the other methods of prohibition, namely, the removal of the last word, etc., which are different from it. 6. And that is the removal of the first word: the construction is this. The word ‘last’ in the words ‘last in some cases’ shows that 7. the removal of the first word and the removal of the last word are not of equal strength. Just as the removal of the last word is a method of prohibition because it is a means of conveying the meaning, so too the removal of the first word is a method 8. The meaning of all the words is released by those, namely, by the removal of the last word, etc. The meaning of the words of the faculty of faith is released by the substitution. 9. The meaning of the words of the faculty of faith is released by the substitution. 10. Last 11. The word ‘iti’ signifies ‘in this way’. The word ‘in some cases’ is to be removed. This is what is shown by the words ‘the removal of the first word is the removal of the first word of the word-group’. 12. What is the construction? He says: ‘Guided by the application’. Whose? He says: ‘of the last word in the removal of the last word’. For what reason? He says: 13. ‘In some instances’ means in some places. ‘In what sense?’ means in what sense. ‘In this sense’ means in this sense of the Thread. ‘In this Thread’ means in this Thread. ‘By that’ means by that explanation following the application. 14. ‘As the application’ means without exceeding the application of the Thread. ‘Always’ means constantly. ‘The elision of the following syllable would be’ means it would be.🔽‘In some instances’ means in some places. ‘In what sense?’ means in what sense. 15. ‘In some instances’ means in some places. ‘In what sense?’ means in what sense. ‘In this sense’ means in this sense of the Thread. ‘In this Thread’ means in this Thread. ‘By that’ means by that explanation following the application.🔽‘As the applicati 16. ‘In some instances’ means in some places. ‘In what sense?’ means in what sense. ‘In this sense’ means in this sense of the Thread. ‘In this Thread’ means in this Thread. ‘By that’ means by that explanation following the application. 17. ‘As the application’ means without exceeding the application of the Thread. ‘Always’ means constantly. ‘The elision of the following syllable would be’ means it would be. 18. ‘In some instances’ means in some places. ‘In what sense?’ means in what sense. ‘In this sense’ means in this sense of the Thread. ‘In this Thread’ means in this Thread. ‘By that’ means by that explanation following the application. 19. ‘As the application’ means without exceeding the application of the Thread. ‘Always 20. And it is only in the case of the alternatives of permanence and impermanence that there is the form of dispraise of the former,🔽because the word “only” excludes the latter or because it enjoins the latter. But not in the case of the alternatives of 21. It is only in the case of the former alternative that the word “only” is given in the text in all instances. 22. But the words “in the world” and so on are stated in order to show the application of the word “only” in some instances, even though permanence and non-existence are not.🔽So the contradiction is resolved by the non-existence of the former alternative 23. “It may be said that the sutta ‘another’ is in order to show that the word ‘only’ is not in all instances. If that is so, the two suttas have the same scope 24. and are of equal force. And there would be no contradiction there. The words of the teachers who are a measure would be meaningless. 25. the meaning is, ‘May it not be so.’ By this means, by this method of permutation, it should be permuted only in the case of🔽‘latāvā’ and so on. In the case of the permutation of the prior-term elision, the permutation of the subsequent-term elision d 26. ‘Latāvā’ should be permuted only in the case of the subsequent-term elision. The construction is: ‘The elision is not always so, but it is sometimes.’ And that, 27. ‘tañca,’ is in the sense of a figure of speech. ‘Paṭipadā’ is a word for ‘pada’ . ‘Dampati’ is a word for ‘dampa.’ Even by the exclusion of many places, 28. therefore he said ‘na katthaci.’ By this he illustrates this: “In the case of the words ‘saddhandriyaṃ hanti’ and so on, the permutation is allowed everywhere. 29. “Na dvevā” in the sutta, the forms ‘hanticcādikañcāniṭṭharūpaṃ sampajjatī’ are also established.” ‘Nacevamiṭṭhaṃ’ 30. means: this permutation and arrangement as stated is not approved by those who know the characteristics of the Pali language. That very 31. He proves it with ‘paralopo hi’ and so on. Then, when the elision of the past participle has been made in the case of the non-continuative, by this 32. the two forms latāva and latevā arise by the occurrence of the prefix in the place of the elided word. Therefore, with the word kvacis which indicates the usage, 33. the usage “honti saddhindriyaṃ latāva latevā” is possible. Nevertheless, in the case of the non-continuative, 34. the third form latāiva is established by the periphrasis. Therefore he concludes with “nanu ca” and so on. 35. Then, when the word kvacis is taken as “paro kvacī” , how can the periphrasis occur, since it is a negation? 36. Thinking thus, he establishes the occurrence of the periphrasis in the case of the non-continuative with “na dvevā” and so on.🔽In the negation of the periphrasis, the periphrasis occurs.🔽He says that there is no fault in the occurrence of the periphr 37. Thus, with tathā hi and so on, he proves that the periphrasis is also indicated by the sutta “na dvevā” . 38. And that occurrence of the one meaning without the periphrasis 39. and it is not possible for it to occur in a single moment, because of the absence of all.🔽But let there be no objection to the occurrence of a mode in the absence of something somewhere. Paragraphs: $ 0,4,8,11,14,20,25,30,36 #
Please segment these sentences into coherent paragraphs: 0. He does not give rise to the Dharma of fear, the mind does not dwell in it, because of knowing the mind, he is not afraid, not troubled, does not accept, is not terrified; 1. like this, perception, conception, and mental formations. 2. Bhikṣus are free from attachment to consciousness, free from desire for consciousness, free from love for consciousness, free from thirst for consciousness. 3. Virtuous ones! 4. If there is a bhikṣu who is free from defilements of consciousness, free from desires for consciousness, free from craving for consciousness, free from thirst for consciousness, he does not wish to obtain consciousness, does not seek consciousness, d 5. Virtuous ones! 6. Thus a bhikṣu does not receive and is not terrified. 7. Virtuous ones! 8. The World-Honored One briefly explained this meaning but did not elaborate on it. He then rose from his seat and entered the room to meditate. 9. Bhikṣus! 10. It is just as you have observed, bhikṣus! 11. The mind goes out and scatters, does not dwell within, does not accept, and is terrified. 12. Bhikṣus! 13. It is just as you have observed, bhikṣus! 14. The mind does not go out and scatter, dwells within, does not accept, is not terrified, and is no longer born, ages, falls ill, or dies, this is said to be the end of suffering. 15. This was briefly spoken by the World-Honored One, without elaborating on the meaning. I will now explain it in detail using these phrases and words. 16. Virtuous ones! 17. You may go to the Buddha and fully present it. If it accords with the meaning spoken by the World-Honored One, then you may accept it. 18. Then, having heard what Venerable Mahā Kātyāyana said, the monks accepted it well, recited it well, and immediately rose from their seats, circumambulated Venerable Mahā Kātyāyana three times, and left. They went to the Buddha's place, bowed their he 19. Bhagavān! 20. The Bhagavān briefly explained this meaning before, without elaborating, and then rose from his seat and entered the room to meditate. 21. Venerable Mahā Kātyāyana explained it in detail using these phrases and this text. 22. Having heard this, the Bhagavān praised:🔽Excellent! 23. Excellent! 24. Among my disciples, there are those with eyes, those with wisdom, those with the Dharma, and those with meaning. 25. Why is it so? 26. Because the teacher briefly explains this meaning to the disciples, without elaborating, and those disciples explain it in detail using these phrases and this text, just as the bhikṣu Kātyāyana explained it. You should all accept it in this way and u 27. Why is it so? 28. Because the meaning of contemplation should be explained like this. 29. The Buddha spoke like this. 30. Those bhikṣus, having heard the Buddha's teachings, joyfully undertook to follow them.🔽The Sūtra on Differentiating Contemplation Methods, Chapter 3, ends here. 2,751 charactersHere is the corrected and aligned text: 31. Middle Length Āgama Sutras, Scroll 42, 8,394 characters Paragraphs: $ 0 3 5 8 9 12 15 16 19 22 25 29 #
Please segment these sentences into coherent paragraphs: 0. The commentary states: Sixth, it can receive the characteristics of form. This is the treatise explaining the sutra, manifesting the characteristics of the form body. 1. The commentary's text can be understood. 2. Yet the sutra says manifesting the distinct characteristics of the form body, meaning: 3. It can manifest forms, yet is distinct from forms. 4. The above statement of non-difference is only in terms of the essence of emptiness. 5. If Yuan Gong says: 6. It means that due to form and appearance, emptiness has distinctions. 7. It means the emptiness inside a house, the emptiness outside a house, and so on. 8. This takes form to manifest emptiness, not in accord with the present sutra where emptiness can manifest form. 9. The fifth is the aspect of mastery. 10. The commentary states: 11. Here there are four aspects in general: 1. identifying the characteristics, 2. eliminating hindrances, 3. revealing the causes, and 4. attaining the stages. The text is already complete. 12. The commentary states: This only discusses the mastery of wisdom, contrasting with the six perfections below which only clarify one wisdom, which is the mastery of Yuan Gong. 13. Because of cultivating the mastery of the vessel world, one attains mastery over wealth, being able to manifest all the adornments of the worlds. 14. Because of cultivating the previous mastery of the practices of the world of sentient beings, one attains mastery of birth and can manifest birth in various places in accordance with the transformation of sentient beings. 15. Because of cultivating the previous mastery of the practices of the world of wisdom and right enlightenment, one attains six kinds of mastery: 16. First, one attains mastery of life, because one realizes the ultimate truth and accomplishes the Dharma body, one can abide for a long or short time as one wishes. 17. Second, one attains mastery of mind, because one knows the two truths, one can enter immeasurable samādhi Dharma gates. 18. Third, one attains mastery of karma, because one attains mastery in the retribution body, one can manifest all karmic retributions as one wishes. 19. Fourth, one attains mastery of faith and understanding, because one knows the Tathāgata's body and knows the śrāvakas, pratyekabuddhas, and bodhisattvas, one gives rise to faith and understanding through faith. 20. Fifth, one attains mastery of the Dharma, because one knows the Dharma body. 21. Sixth, one attains mastery of wisdom, because one knows the wisdom body. 22. Because of cultivating the previous three in common, one attains two kinds of mastery: 23. First, one attains mastery of vows, because all that is desired is attained according to one's mind; 24. Second, one attains mastery of one's mind, because one can freely transform the three kinds of karmic actions. 25. The commentary says: 26. Although there is this explanation, it is like carving a pattern; therefore, the commentary only says based on the wisdom and spiritual powers. 27. The specific correspondences are based on the six perfections as causes in the following section of the Compendium of the Great Vehicle Treatise. 28. The commentary below second, attaining life has three parts: 29. First, specifically explaining the sutra text, which clarifies the characteristics and causes. 30. The sutra only lists the names, now fully explaining each one based on the treatise and sutra. 31. The sutra has difficulties to see, so it is explained using the treatise, and the causes of the six perfections in the Compendium of the Great Vehicle Treatise are sequentially matched and explained. 32. Second, below among these ten, it generally explains mastery. 33. Third, below the treatise uses, it clarifies what is to be eliminated. 34. Within this, first it cites the treatise; 35. Later, below these ten are also, it reconciles the five fears; 36. Third, it is based on the causes. 37. This stage and below reconcile the common practice stages, which can be understood. 38. Huayan Sutra, with Subcommentary, Volume 69 Paragraphs: $ 0 9 12 25 28 38 #
Please segment these sentences into coherent paragraphs: 0. For what reason does one not attain realization by skipping stages in equal dharmas by means of the path of decline? 1. If they were equal, one would also not attain realization by skipping stages. 2. For what reason does one not attain realization by skipping stages with this path from the beginning? 3. If they were wonderful, those mental and mental factor phenomena of the original mind are not the foremost worldly dharmas; 4. If the later mental and mental factor phenomena, they are the foremost worldly dharmas. 5. Should the foremost worldly dharmas be said to be declining or non-declining? 6. Answer: 7. The foremost worldly dharmas are non-declining. 8. For what reason are the foremost worldly dharmas non-declining? 9. Answer: 10. The supreme worldly dharmas are in accord with the truth, full of truth, accomplished in truth, without any gaps or omissions, without anything lacking, without giving rise to various thoughts, and without being able to contemplate. 11. It is like a man crossing water, mountains, valleys, slopes, or dangerous places, keeping his body straight and not turning his body, his mind is focused before he arrives and he will definitely reach his destination. 12. The supreme worldly dharmas are also like this, in accord with the truth, full of truth, accomplished in truth, without any gaps or omissions, without anything lacking, without giving rise to various thoughts, and without being able to contemplate. 13. It is like the five great swift rivers, the first is the Ganges, the second is the Yamunā, the third is the Sarabhū, the fourth is the Irrawaddy, and the fifth is the Mahī, all flowing into the great ocean, none can stop the flow, none can obstruct i 14. The supreme worldly dharmas are also like this, in accord with the truth, full of truth, accomplished in truth, without any gaps or omissions, without anything lacking, without giving rise to various thoughts, and without being able to contemplate. 15. Furthermore, between the supreme worldly dharmas and the receptivity to the knowledge of the factors of the path of seeing, there is no single dharma that is swifter than the mind. At that time, there is no one who can restrain it, and one cannot con 16. What is the regression of the peak experience? 17. Answer: 18. It is like a moment of joy in the Buddha, Dharma, and Saṅgha. 19. As the World-Honored One said, speaking to sixteen brāhmans, Monastics, like a moment of joy in the Buddha, Dharma, and Saṅgha, this is called the peak experience. 20. What is the regression of the peak experience? 21. Answer: 22. Having attained the peak experience, if one dies and regresses, it will not appear again. 23. It is like a person who meets a good friend, hears the Dharma from them, contemplates and examines it internally, and believes in the Buddha's path, the good Dharma, and the Saṅgha. They believe that form is impermanent, and so are feeling, perceptio 24. If they do not meet a good friend or hear the Dharma at other times, and do not contemplate and examine internally, they regress from worldly faith. This is called the regression of the peak experience. 25. What is the experience of warmth? 26. Answer: 27. It is the arising of loving-kindness and joy within the true Dharma. 28. As the World-Honored One said, the monks Horse-Teacher and Full-Nest, these two foolish people, have not a hair's breadth of the experience of warmth in my Dharma. 29. Among these twenty views of the self, how many views are views of the self, and how many views are views of what belongs to the self? 30. Answer: 31. Five are views of the self, and fifteen are views of what belongs to the self. 32. What are the five views of the self? 33. Answer: 34. The view of form as the self, the view of feeling, perception, mental formations, and consciousness as the self - these are the five views of the self. 35. What are the fifteen views of what belongs to the self? 36. Answer: 37. There is the view of self in form, form in the self, the self in consciousness, consciousness in the self. These are the fifteen views of self. 38. If one views the impermanent as permanent, this is extreme view, eliminated by the truth of suffering. 39. If one views the permanent as impermanent, this is wrong view, eliminated by the truth of cessation. Paragraphs: $ 0 6 9 16 17 20 21 25 26 29 30 32 33 35 36 38 #
Please segment these sentences into coherent paragraphs: 0. Sixth, further clarifying awareness. 1. First, seeing birth and death and what is not birth and death clarifies knowing the characteristics of dharmas, understanding the dharma realm and so forth clarifies knowing the nature of dharmas, this is concludes below. 2. From here is the seventh, using the three samādhis to distinguish the three gates. 3. Speaking of the samādhi of emptiness as samādhi is because the mind of abiding in the ultimate truth does not move. 4. No-wish is called wisdom because wisdom sees birth and death and gives rise to disgust and detachment. 5. No-mark is called equanimity because it abandons various marks. 6. From here is the eighth, distinguishing according to time. 7. First, it briefly distinguishes, and below The lion said, it asks and answers in detail, the text is evident and can be known. 8. The previous is brief and the later is extensive. Below If one cultivates the three, it concludes with praise in general. 9. Next, it teaches the cultivation of the ten. 10. Within this, it still first clarifies the fruit of nirvana and later teaches the cultivation of the person, similar to the previous. 11. Within the fruit, the lion first leads the previous and asks about the later. 12. Because it is devoid of the ten characteristics, it is called great nirvana is leading the previous. 13. For what reasons is it called non-arising? and so forth, is asking about the later. 14. There are eleven questions, and below the Buddha explains them. 15. The extinction of the fire of all bonds is called nirvana means extinguishing the afflictive hindrances.🔽Being apart from discursive thought is called nirvana means removing the cognitive hindrances. 16. Removing false cognition is called being apart from discursive thought. Because of being apart from discursive thought, it becomes the meaning of quiescence of nirvana, thus it is called nirvana. 17. It is similar in meaning to the passage below, Cutting off and eliminating the thirty-seven factors of practice is called nirvana. 18. Question: 19. Nirvana, when translated, means extinction. It is simply a translation from Sanskrit to Chinese. 20. Now, why is it said that the extinction of the fire of afflictions is called nirvana, and that being free from initial and sustained thought is called nirvana? 21. The explanation is: 22. Foreign languages have many names, so within extinction, according to the different meanings, various names are established, such as nirvana, mairyu-ta, or bini, and so on. 23. Therefore, in foreign countries, the extinction of the fire of afflictions is called mairyu-ta, and being free from initial and sustained thought is called nirvana. 24. In this land, the names are few, and they are translated as extinction, just as in foreign countries, bodhi and magga are both called dao. 25. But in this text, for the sake of distinguishing the two meanings, mairyu-ta extinction is translated into Chinese as attaining nirvana, and the extinction of nirvana still retains the original Sanskrit and is called nirvana. 26. There are also quite a few such examples in the sūtras. 27. In the teaching of cultivation and entry, the lion first asks, How many abilities are needed to see the signless nirvāṇa up to the non-existent? 28. Below, the Buddha explains, first raising, then listing. 29. Among the ten, the first is the expedient of faith giving rise to practice, and the latter nine are the correct practices. 30. In the faith, it is first listed, and below how it is explained, first asking, then clarifying. 31. In the clarification, there are two parts: 32. First, cultivating correct faith; second, leaving behind false faith. 33. In cultivating correct faith, the Bodhisattvabhūmi has eight, which are explained in detail above. 34. Here there are only five: Faith in the Buddha, Dharma, and Saṃgha are the three; 35. Faith in the expedient demonstrations of the buddhas of the ten directions is their faith in the spiritual powers of buddhas and bodhisattvas, but here only buddhas are discussed; 36. All existent natures is the same as their faith in the true meaning, which is combined with the previous to make five. 37. This clarifies correct faith. 38. Not believing in the Tathāgata's birth, old age, and death, etc., clarifies the avoidance of wrong beliefs. 39. This is called concludes below. Paragraphs: $ 0 6 9 18 27 34 38 #
Please segment these sentences into coherent paragraphs: 0. As the child grew up, he resented his lack of knowledge and thus entered the city to seek learning. 1. He went to the wise brahmin and, after paying respects, said: 2. 'I have come to request instruction. Please have compassion for me. 3. The brahmin agreed, and in a short time he had learned all the treatises. 4. The brahmin then had this thought: 5. I made a vow before that if there was anyone who could master my craft, I would give him my daughter in marriage. 6. Although this child's appearance is ugly, it is difficult to go against my original promise; 7. if one goes against one's heart, one cannot be reborn in the heavens. 8. Even if people laugh at me, I have no regret. 9. He then prepared the proper rites and betrothed his daughter to him. 10. The girl's majestic light was awe-inspiring, causing the ugly one to dare not approach. 11. The ugly one thought: 12. I am now a guest here, feeling timid and fearful. I should take her back to my own place and do as I please. 13. At that time, Uḍumbara, seeing the ugly one, felt displeased and had this thought: 14. I am endowed with beauty, while my husband is ugly. People will laugh at me. What face will I have in life? 15. The evil-natured one then took her back to his place. On the way, their provisions ran out. They came to the side of a pond and were hungry. 16. At that time, a traveler had some flour and water to drink. Udumbara begged for it. He gave a little to her. The evil-natured one took it all to one side and ate it himself. Udumbara said: 17. 'You should share some to fill your hunger.' 18. The evil-natured one said: 19. 'The ancient sages had a rule that women should not drink flour. 20. That is why I did not give it to you.' 21. Next, in the wilderness, they suddenly found some discarded meat. The evil-natured one took it to eat and did not give it to Udumbara, saying: 22. 'This is also something the ancient sages did not allow women to eat.' 23. Udumbara thought: 24. 'I have no blessings and virtues. My parents married me to this evil person.' 25. She deeply regretted it. 26. Next, they came to an udumbara tree. The evil-natured one climbed the tree to pick fruit to eat. His wife said: 27. 'You should beat it and eat together. It is not right to eat alone.' 28. The husband said, You can pick the ripe ones. 29. The wife replied, You can pick the ripe ones. 30. The husband said, If you want the ripe ones, climb the tree yourself and pick them. 31. Out of hunger, she then climbed the tree, picked the fruit, and ate it. 32. Seeing this, the husband thought, I have no share, yet I have obtained such a flighty wife who climbs high trees, picks fruit, and eats it herself. 33. Moreover, I cannot even take care of myself, so who can support this useless wife? 34. Disgusted, he took down the thorns, surrounded the tree, and left. 35. At that time, King Madhu was out hunting and came to the edge of the forest. The woman, having lost her husband, was in great distress and cried out in grief. 36. Hearing her cries, the king ordered, This is an empty forest, so who is crying?🔽The woman replied, I am the wife of a fruit picker. My husband went to pick fruit and has not returned. I am worried and afraid, so I cry out in grief. 37. Following the sound, he eventually arrived at the side of the woman Udumbara. Seeing her appearance, he suspected she was a celestial maiden or some kind of spirit. He asked: 38. Why have you, a divine being, come to this place? 39. The woman replied in verse: Paragraphs: $ 0 4 10 14 23 26 35 37 #
Please segment these sentences into coherent paragraphs: 0. They head towards omniscience, vowing to accomplish the unsurpassed wisdom and merit field; 1. They always think of sentient beings and constantly follow and protect them, and are able to accomplish their own benefit; 2. The light of their wisdom universally illuminates the world, and they always diligently remember the bodhisattvas' giving mind, always delighting in observing the Tathagata's realm. 3. Buddha's disciple! 4. Bodhisattva-mahāsattvas, with a liberated mind free from bondage or attachment, give away their wives and children, gathering wholesome roots in this way and directing their vows accordingly, namely: 5. 'May all sentient beings abide in the Buddha's enlightenment, give rise to transformed bodies, pervade the Dharma realm, and turn the irreversible wheel; 6. May all sentient beings attain an unattached body, and by the power of their vows travel to all buddha-lands; 7. May all sentient beings abandon the mind of love and hatred, and sever the bonds of greed and anger; 8. May all sentient beings become the Buddha's disciples and follow the Buddha's practices; 9. May all sentient beings give rise to their own indestructible minds towards the buddhas; 10. May all sentient beings always become the Buddha's disciples, born through the transformation of the Dharma; 11. May all sentient beings attain the ultimate state and accomplish the Tathāgata's sovereign wisdom; 12. May all sentient beings realize the Buddha's enlightenment and forever leave behind afflictions; 13. May all sentient beings be able to expound the Buddha's enlightenment, and always enjoy practicing the unsurpassed Dharma giving; 14. May all sentient beings attain right concentration, and not be destroyed by any conditions; 15. May all sentient beings sit under the bodhi tree, attain perfect enlightenment, and reveal countless good men and women born from the Dharma. 16. ' This is the bodhisattva-mahāsattva's dedication of the wholesome roots of giving away one's wife and children, in order to enable all sentient beings to attain unobstructed liberation and non-attached wisdom. 17. Buddha's disciple! 18. The bodhisattva-mahāsattva adorns his dwelling and various necessities, and gives them all to those who beg, practicing the Dharma of giving; 19. He is not attached to his home, and is free from all thoughts and contemplations related to living at home. He detests the activities and necessities of making a living, is not greedy or indulgent, and has no attachment in his mind; 20. He knows that living at home is easily destroyed, and his mind always abhors and abandons it, without any fondness for it at all; 21. I only wish to leave the household life and cultivate bodhisattva practices, adorning myself with the teachings of the buddhas; 22. I will give up everything, without any regret in my heart, and will always be praised by the buddhas; 23. Houses and wealth, whatever I have, I will give to others, without any attachment in my mind; 24. When I see those who come to beg, I will be filled with joy. 25. At that time, the bodhisattva dedicates these roots of goodness in the following way: 26. 'May all sentient beings abandon wives and children and accomplish the supreme bliss of leaving the household life; 27. May all sentient beings liberate themselves from the bondage of the household life and enter the non-household life, practicing pure conduct within the teachings of the buddhas; 28. May all sentient beings abandon the defilement of stinginess and delight in giving everything, without any regression in their minds; 29. May all sentient beings forever leave behind the ways of the household life, with few desires and contentment, accumulating nothing; 30. May all sentient beings leave behind worldly households and abide in the household of the tathāgatas; 31. May all sentient beings attain unobstructed Dharma and eliminate all obstructed paths; 32. May all sentient beings be free from attachment to family and relatives, and although appearing in a home, have no attachments in their minds; 33. May all sentient beings be able to skillfully guide and teach, not leaving the family Dharma, and expound the wisdom of the Buddha; 34. May all sentient beings, with their bodies present in the home, always accord with the Buddha's wisdom and abide in it; 35. May all sentient beings, on the ground of living in a home, abide in the Buddha's ground, and cause immeasurable and boundless sentient beings to give rise to a joyful mind.' 36. This is the bodhisattva-mahāsattva's dedication of wholesome roots when giving dwellings, in order to enable sentient beings to accomplish the various practices, vows, and supernatural knowledge of the bodhisattvas. 37. Buddha's disciple! 38. When bodhisattva-mahāsattvas give various gardens, groves, terraces, pavilions, and places adorned with delightful amusements, they think like this: 39. 'I shall be a good garden and grove for all sentient beings, I shall🔽manifest the joy of the Dharma for all sentient beings, I shall bestow Paragraphs: $ 0 3 4 17 18 25 37 #
Please segment these sentences into coherent paragraphs: 0. Blessed One, 1. one should know that those sons of noble family who hear this Dharma way will comprehend this Dharma. 2. Why is that? 3. Blessed One, 4. for those sons of noble family, this will be the cause for the non-reversal of the attainment of this Dharma. 5. The Blessed One said, 6. “Son of noble family, 7. it is so,🔽it is exactly as you have said. 8. Son of noble family, 9. for those who attain this Dharma, this will be the cause for the non-reversal of the attainment of this Dharma.” 10. Son of noble family, 11. if they have these ten qualities, 12. bodhisattvas are skilled in the realm of phenomena. 13. Son of noble family, 14. if they have ten qualities, 15. bodhisattvas are those who practice emptiness. 16. What are those ten? 17. They are as follows: 18. They know the emptiness of power. 19. They know the emptiness of fearlessness.🔽They know the emptiness of the unique qualities of the Buddha. 20. They know the emptiness of the aggregate of discipline. 21. They know the emptiness of the aggregate of samādhi. 22. They know the emptiness of the aggregate of wisdom. 23. They know the emptiness of the aggregate of liberation. 24. They know the emptiness of the aggregate of the wisdom of liberated seeing.🔽They know the emptiness of emptiness. 25. They know the emptiness of the ultimate. 26. They do not apprehend the emptiness that is the cause, the condition, 27. or the basis of that, and they do not apprehend the grasping at emptiness, the view of emptiness, or the abiding in emptiness.🔽They do not fall into the absence of the cause, the condition, 28. or the basis of that. 29. “Son of noble family, if bodhisattvas possess ten qualities, they are practitioners of emptiness. 30. Son of noble family, if bodhisattvas possess ten qualities, they abide in the absence of marks. 31. What are those ten? 32. They are as follows: 33. They are free from external marks. 34. They are free from inner signs.🔽They are free from all conceptual elaborations. 35. They are free from all thoughts.🔽They are free from all reference points. 36. They are free from all movements.🔽They are free from all activities. 37. They are free from all objects of reference. 38. They do not apprehend consciousness. 39. They do not apprehend the things that are cognized by consciousness. Paragraphs: $ 0 5 10 16 29 31 #
Please segment these sentences into coherent paragraphs: 0. Moreover, the chapter on inconceivable dharmas briefly clarifies ten kinds of immeasurable abodes, namely always abiding in great compassion, and so forth. 1. Third, in the section on replacing suffering and saving, the text is divided into three parts: 2. First, generally clarifying the dedication of replacing suffering, second, below further thinking, what I have practiced clarifies the mind of dedication, third, below Buddha's disciple, bodhisattva mahasattva uses the roots of goodness to dedicate l 3. Now, the first is divided into two: 4. First, it clarifies saving those with severe suffering first, and then below The Bodhisattva at that time had this thought, it contemplates saving all suffering universally. 5. Now, the first part has two sections: 6. First, seeing suffering gives rise to compassion, and the mind is firm and does not retreat. 7. Firmness has seven aspects, namely: not abandoning what is to be practiced, not avoiding painful matters, not being startled by sudden occurrences, not being frightened into confusion, not retreating from great compassion, not being discouraged by mu 8. Second, below Why is it so? it cites to explain and affirm. 9. There are two intentions in the citation. 10. One says: 11. Since beings create their own suffering, how does it concern the Bodhisattva, yet wishing to replace it? 12. Second, it says: 13. Severe suffering is difficult to bear, why not be weary of it? 14. The meaning of the explanation says: 15. Because of the burden of the original vow. 16. If one is weary upon encountering suffering, how can one bear the burden? 17. Second, in the contemplation of universally saving all suffering, there are two parts: 18. First, saving the suffering of the eight sufferings, the eight difficulties, and so forth, thus there are the words various: 19. Being bound by karma and transmigrating is the suffering of being bound by karma, and wrong views and ignorance are the suffering of delusion. 20. I should... and below this gives rise to the mind of rescue. 21. The second, Moreover, all sentient beings... and below rescues those confused about the four truths and suffering. 22. In the text, it is divided into two parts: 23. First, contemplating the realm of suffering; second, The Bodhisattva sees... and below, he properly gives rise to compassion and rescue. 24. Now, at the beginning, he first does not know the accumulation, referring to delusion and attachment as the basis, which is the path of afflictions. 25. Drenched and attached... and below clarifies the path of karma, because there is the creation of practices, it is called drenching and attachment. 26. Following karma and entering suffering, like birds and beasts who, due to craving for food, enter into cages and traps. 27. Engaging in demonic karmic actions clarifies that there is evil karma. 28. Merit and wisdom are completely exhausted, clarifying that there is no good karma. 29. Next, always harboring doubt, there is no view of the cause of the cessation of the path of birth, therefore one does not see peaceful and quiescent nirvana, not knowing the truth of the path of liberation, abiding in the truth of suffering of birth 30. Second, in the section on arousing compassion to save, arousing a mind of great compassion is to enable them to escape the suffering and accumulation of causes. 31. A mind of great benefit is to enable them to attain the pure cessation and path. 32. Therefore, using wholesome roots to dedicate. 33. As for the Great Vow Sutra, Xian Shou says: 34. As taught in the Perfect Teaching, it is because of Samantabhadra's vows. 35. However, there is a Great Vow Sutra in the canon, which was the earliest teaching, and should not refer to that. 36. If the compilation was simplified, it could be reasonable. 37. The second specifically clarifies the five contemplations in the mind of dedicating suffering. The first three clarify the mind of replacing suffering, and the last two clarify the mind of dedication. 38. Now, it is divided into three: 39. First, it clarifies the mind of universally saving without a self-centered mind; Paragraphs: $ 0 1 3 5 8 10 13 17 22 30 33 37 #
Please segment these sentences into coherent paragraphs: 0. The first four eyes are established based on the ground of practice. 1. The last eye is the main one in the stage of Buddhahood. 2. If not distinguished, the object and wisdom are only one wisdom eye. 3. If not so, there is only one Dharma eye, which is the object to be illuminated. 4. The wisdom is the one that illuminates. Based on the sutra itself, there are four eyes. 5. Within the Dharma eye, three eyes are distinguished and brought out. The one that corresponds to form is called the eye. 6. The colors seen by the heavenly eye are coarse and fine. 7. The flesh eye sees the coarse. 8. The heavenly eye sees the fine. 9. Among the fourteen kinds of colors, only one kind of color is coarse, so it is seen by the flesh eye. 10. The remaining thirteen kinds of colors are fine and subtle, so they are seen by the heavenly eye. 11. The principle of dependent origination is nothing more than existence and non-existence. Existence 12. is form, which is seen by the flesh eye. 13. Non-existence is the Dharma body and Buddha-nature of ultimate truth. 14. This is subtle existence. 15. Illuminating subtle existence and non-existence is called the wisdom eye. 16. Illuminating the four skandhas that are neither form nor mind, mental factors, and unconditioned dharmas, with contaminated and uncontaminated practices being different from the coarseness of the flesh eye 17. and the subtlety of the heavenly eye, 18. are not included in the three eyes. 19. They are still subdued by the Dharma eye. 20. The flesh eye and heavenly eye are named based on the faculties, while the Dharma eye 21. is established based on the objects. 22. The wisdom eye is established based on the essence of wisdom. 23. The four eyes do not fully encompass, and seeing form is not exhaustive. 24. Up to illuminating emptiness, not yet exhausting the ultimate source and exhausting the nature. 25. Only the Buddha is like this. 26. Therefore, it is the Buddha's eye. 27. The flesh eye is clear and penetrating, nothing is not clearly distinguished. 28. It clarifies that the flesh eye only sees coarse forms and has not yet reached subtle forms. 29. The heavenly eye penetrates immeasurable and limitless. 30. It clarifies that the heavenly eye sees subtle forms clearly, therefore it is said to penetrate. It does not mean penetrating everywhere. 31. These two eyes are named after the faculties and are included in the thirty-one mental states. 32. The Dharma eye observes the ultimate of all paths. 33. This Dharma eye is from the first ground to the seventh ground. 34. This Dharma eye includes all conditioned and unconditioned dharmas, number-retentive dharmas, non-number-retentive dharmas, and unconditioned Buddha-nature dharmas. 35. The wisdom eye sees the truth and is able to reach the other shore. 36. This wisdom eye is from the eighth ground to the tenth ground. 37. Wisdom is able to examine emptiness and accord with the principle of the truth of non-arising. 38. Because it is close to the Buddha fruit, it is able to reach the other shore. 39. Those whose buddha-eye is complete and who understand the nature of dharmas, Paragraphs: $ 0 5 11 20 27 31 33 35 39 #
Please segment these sentences into coherent paragraphs: 0. “Accepting” means accepting the treatise as a means of valid knowledge. 1. “For that very reason” means that scripture and one’s own words are stated to be the effects of the object. 2. In order to show the division of the object, 3. he says, “What is the object?” 4. It is the object accepted, because it is invalidated and obstructed by the object accepted. 5. It is not invalidated by the object that is a thing. 6. The object of inference is the object that is a thing. 7. Otherwise, if there is no division of the object, 8. there would be an infinite regress of divisions of the reason. 9. If they are included in inference, it is pointless to treat contradiction of one's own words separately. 10. If contradiction of one's own words is similar to contradiction of what is accepted, why is contradiction of one's own words taught separately in the treatise? 11. It is because that very expression of speech itself acts as an obstruction, in the sense of being an obstacle. 12. If even the treatise is not valid cognition, then that too would be an obstruction to the treatise. 13. To this, he says when there is an existent basis... and so on. 14. If it is posited by the treatise,🔽then it is not established by valid cognition. 15. If one damages that treatise, then the subject matter that it sets forth is also refuted, and therefore it is called “damaging.” 16. If that treatise is only an assertion, then it is a valid cognition in that way. 17. There is no difference, because the words of the treatise are accepted as being similar in being valid cognitions. 18. Because it refutes the subject matter, a contradiction with the treatise and the subject matter is called “obstructive,” which creates doubt, but it is not damaging. 19. It is a refutation of the subject matter. 20. The master Dignāga says, “The later contradicts the former that was asserted,” and that is a contradiction with the treatise. 21. If the treatise and its words are not valid cognitions, then how can they be refutations? 22. They are equal in strength. 23. Both are mere assertions that are empty of reason. 24. If the treatise and its words were valid cognitions for someone, then since they would have already established their own purpose, the absence of a contradiction with that would not be a valid refutation. 25. Because a valid cognition contradicts an invalid cognition. 26. If the treatise and its words, which are not valid cognitions, are accepted by the opponent as valid cognitions, then since they are not valid cognitions, they would contradict all things. 27. If you say that they are refutations, then what is the point of saying “because they are accepted”? 28. What is it? What is it not? There is no difference. 29. It is merely the desire of a person. 30. Since it is accepted that it does not depend on an object, it is a valid cognition that is made into a valid cognition and then harms.🔽Moreover, it is a complete valid cognition, 31. a valid cognition with a complete definition. 32. It is the same for a faultless position that is doubted, 33. because there is doubt about the object of proof, not about the position. 34. “By that itself” means by the mere indication of the position. 35. Certainty is with regard to the object of proof. 36. It is not like stating something that has the fault of contradiction. 37. If it is like that, why is it so? 38. Why is there doubt in that way? 39. The words of the proposition are not able to prove the probandum, to the extent that the words of the reason are able to prove it. Paragraphs: $ 0 7 10 14 19 30 38 #
Please segment these sentences into coherent paragraphs: 0. At that time, Pañcaśikha also had this thought: 1. Now, Śakra, Lord of the Devas, is able to think of me. 2. He then took his crystal vīṇā and went to where Śakra was. 3. Śakra said: 4. With my name and on behalf of the Trāyastriṃśa Heaven, ask the World-Honored One: 5. 'Are you well and at ease, and are your comings and goings strong?' 6. At that time, Pañcaśikha, receiving Śakra's instructions, went to where the World-Honored One was, bowed his head to the Buddha's feet, stood to one side, and said to the World-Honored One: 7. Śakra, Lord of the Devas, and the devas of the Trāyastriṃśa Heaven have sent me to ask the World-Honored One: 8. 'Are you well and at ease, and are your comings and goings strong?' 9. The World-Honored One replied: 10. May you, Śakra Devānām Indra and the Trāyastriṃśa gods, have long lives, happiness, and no worries. 11. Why is this so? 12. The gods, worldly people, and the various beings such as the asuras all crave for long life, happiness, and no worries. 13. At that time, Śakra Devānām Indra thought to himself: 14. We should go to pay homage to the World-Honored One. 15. He then went with the gods of the Trāyastriṃśa Heaven to where the Buddha was, bowed his head to the Buddha's feet, and stood to one side. 16. At that time, Śakra Devānām Indra said to the Buddha: 17. I do not know how far it is from where I am now to where the World-Honored One is. May I sit down? 18. The Buddha told Śakra Devānām Indra: 19. Your heavenly multitude is large. Just sit near me. 20. At that time, the Indraśāla Cave where the World-Honored One was naturally became vast and unobstructed. 21. At that time, Śakra Devānām Indra, the gods of the Trāyastriṃśa Heaven, and Pañcaśikha all bowed their heads to the Buddha's feet, sat to one side, and Śakra Devānām Indra said to the Buddha: 22. Once, the Buddha was in the Brahmin's house in the country of Shravasti. At that time, the World-Honored One entered the Flaming-Mound Samadhi. I, for some minor reason, rode in a jeweled chariot with a thousand spokes to the place of the Heavenly Ki 23. 'If the World-Honored One arises from samadhi, you should call my name and convey my greetings to the World-Honored One: 24. Are you well and at ease, and are your steps strong?' 25. I wonder if that maiden later conveyed my message to you? 26. World-Honored One! 27. Can you remember this matter? 28. The Buddha said: 29. I remember! 30. That maiden immediately conveyed your message to me, and when I arose from samadhi, I still heard the sound of your chariot. 31. Shakra said to the Buddha: 32. In the past, for some minor reason, I gathered with the gods of the Thirty-three Heavens in the Dharma Hall. Those old gods all said: 33. 'If the Tathagata appears in the world, it will increase the number of devas and decrease the number of asuras.' 34. Now I personally see the World-Honored One, personally know and personally realize that when the Tathagata, the Perfectly Enlightened One, appears in the world, it increases the number of devas and decreases the number of asuras. 35. Here is the Shakya woman Gopa, who purified the holy life under the World-Honored One. When her body dissolved and her life ended, she was reborn in the palace of the Heaven of the Thirty-three and became my son. 36. The devas of the Heaven of the Thirty-three all say: 37. 'The great deva Gopa has great merit and great power.' 38. There were also three other bhikshus who purified the holy life under the World-Honored One. When their bodies dissolved and their lives ended, they were reborn among the lowly gandharvas. They always came to serve me every day. When Gopa saw this, s 39. You are the Buddha's disciples. When I was still a householder, Paragraphs: $ 0 3 6 9 13 16 18 21 28 31 35 #
Please segment these sentences into coherent paragraphs: 0. and they agree to give it, thinking, “We will give this and that,” then the fourth-case form is used in the sense of the agent of the action called “occurrence” in conformity with that . 1. And by this he states the exception to the rule of the grammarian Pāṇini and others, 2. for he says: “Agreement is when another requests, 3. and there the fourth-case form is used in the sense of the one who requests.” 4. The one who is the agent of the action that precedes the action called “occurrence”🔽is the one who is the doer, the one who is the maker, the one who is the performer, in all instances. 5. The word “its” should be connected with the word “the desired form in the fourth case” in the above line. 6. The sixth case is used in the sense of the all-pervading state of dependence. This is the over-application. 7. But because of the similarity of form, the fourth case in the sense of the same object is not contradicted, as appropriate, because of the similarity of meaning. 8. “But the desire to speak is expressed by ‘icchā’ and so on. The king is desired, the action is desired to be spoken. 9. By this he says that the desire to speak is primary. Because of being directed towards the desire to speak, all the agents, 10. because of being of little use, because of being of little use, he strikes, he removes, he attends, he does the attending, he goes near, they long for, 11. they wish for, he is angry, he makes an enemy, the milking and so on that arise from anger are mentioned next, 12. the milked and so on are also mentioned. “In the consonants, long and short” ( ) he does not understand the short, they are jealous, they do not endure,🔽he is jealous, when asked, the diviner investigates, he distinguishes the meaning of the word “wh 13. he examines by turning around, “What is the characteristic of this?” he investigates, “What is the rule?” he says, “By this” and so on, he asks for it from just the one who asks, 14. The sixth case is used in the sense of ‘to ask for’ (yācituṃ) only. The meaning is: there is no restriction to the time of asking. Why is it so? He says: ‘In the sense of connection, etc.’ 15. From another, i.e. even from one who does not ask. The function of the words ‘hotu’ and ‘potu’ is to be the cause of the act of praising.🔽He says: ‘In the sense of “may it be” and “let it be” it is the cause of the act of accepting.’ The sixth case o 16. In the sense of ‘encouraging’ the meaning of ‘gaṇhāti’ is included in ‘hotu.’ ‘Anāvādo’ means ‘not to be blamed’ like ‘nāvā’ (ship) and ‘anna’ (food). Here, 17. although there is no prohibition in this way, because of the frequent use of the word ‘na,’ ‘na taṃ nāvammaññe, na taṃ annammaññe,’ etc. 18. are used. For, there is no contradiction in the frequent use of the word ‘na.’ ‘Paṭhamantaṃ rūpaṃ maññamānā’ means ‘thinking that the form is the first.’ Here, 19. when it is said that ‘khika’ is also made of grass, etc., then it is understood as a censure. There, 20. and the genitive is used by the rule ‘With the words of the Lord, etc.’,🔽and the fifth case is used only in the sense of limit, 21. and the second case is used only in the sense of blame, and only when the negative is used, 22. or else, although the sense of blame is present, the second case is used only in the sense of the object, because of the wish to speak,🔽in the use of the word ‘convention’,🔽in the use of the word ‘convention’, they wish the fifth case, 23. in the word ‘mattāyāti’ they wish the fifth case. He gives a reason for the repetition of the word ‘again’: ‘because it is well known’, 24. in the passage beginning ‘of the fierce dog’, etc., because the reading ‘so’ is well known,🔽the meaning intended is that the letter ‘so’ is repeated again in the word ‘bhiyyoso mattāyā’. 25. and by the word ‘ca’ in the passage ‘silāghahanu…pe… 26. sattamyatthesucā’ they wish the fourth case, in the passage ‘namo yogādisvapicā’.🔽Five 27. 26. Five 28. It is what is called “the end” because it is what is “cut off” , “disjoined” , from that, and because it is the “end” , the “last” , of the “going” , “running” , “dhā” , “dhātvā” . 29. From whatever place anything is cut off,🔽Whether it be moving or unmoving or other, 30. That is called the end by those who know the end. 31. Herein, the meaning is this. Whatever thing is cut off from whatever place, whether it be the cause of the conjunction’s action or 32. whether it is cut off, that is, disjoined, by the action of going, giving, etc., or whether it is itself disjoined or is made separate by another, 33. that kind of moving or unmoving thing that is the basis for the disjunction and the delimitation is called “the end” by the wise who know the end. 34. For example, a man falls from a horse or he makes the horse fall; a leaf falls from a tree or the tree makes the leaf fall. 35. And that is of three kinds according to the difference of the object, 36. As that which has a visible object, and likewise that which has an acquired object, 37. And that which has an inferred object: the end is said to be of three kinds. 38. Herein, the action-range that is shown, that is brought up by the words, is where that shown range is, as in “He came from the village” . 39. The action-range that is appropriated and taken up is where that appropriated range is, as in “The lightning flashed from the cloud” . Paragraphs: $ 0 4 8 13 16 20 28 34 #
Please segment these sentences into coherent paragraphs: 0. one will obtain wealth.🔽By means of the nakṣatra Śravaṇa, 1. one will obtain peace.🔽By means of the nakṣatras Uttarāṣāḍha and Śravaṇa,🔽one will obtain children.🔽By means of the nakṣatras Dhaniṣṭhā and Śatabhiṣā, 2. one will obtain increase. 3. By means of the nakṣatra Puṣya, one will be victorious in all things. 4. By means of the nakṣatra Āśleṣā, one will obtain happiness. 5. By means of the nakṣatra Maghā, one will obtain the best. 6. Relying on an auspicious time and planet, 7. this rite is the consecration. 8. The thread should be new, clean, 9. beautiful, with five or nine strands, 10. twisted into one, with five strands. 11. Twisting it, one should recite the mantra. 12. The mantra is: Om anyonya anugata sarva dharmapāra anyapraviṣṭi sarva dharmata atyanta anupravishṭi sarva dharmas.🔽 With the blazing gaze,🔽one should draw the light thread from the heart of the Buddha. 13. In the center of the joined hands, 14. that thread should be accomplished. 15. The mantra for accomplishing the thread is: Om a ā āṃ āḥ svāhā. 16. The guru, placing the left fist 17. at the navel, should hold the thread. 18. Immediately, the disciple 19. should hold it with this mantra: 20. Om jja jja jja. 21. With the mantra, sprinkle the water 22. of all the vases 23. in the inner part of the house.🔽In the manner of laying out the chalk line, 24. extend the wisdom chalk line. 25. Oṃ sarva śodhani hūṃ phaṭ. 26. This is the mantra for the bali offering in the maṇḍala, and so on. 27. Oṃ vajra sūtra samaya mati krama hūṃ. 28. This is the mantra of the wisdom chalk line. 29. Without the signs, there is no accomplishment. 30. If the chalk line is cut, the master will die. 31. If it is too long or short, one will be afflicted by illness. 32. If it is crooked, one will experience suffering. 33. Having circled to the right, 34. lay out the chalk line as taught. 35. Also, for the emanation maṇḍala, 36. lay out the wisdom chalk line. 37. Having the sound of hi hi, 38. mentally open the door. 39. With oṃ hūṃ traṃ aṃ khaṃ, Paragraphs: $ 0 6 8 13 16 21 29 33 #. 26. Originally, there is no equal and correct enlightenment, and the transformed have no form, 27. It is necessary to exhaust the basis of birth and death, and will never abandon entering quiescence. 28. How much more so now, the four groups, who upon first hearing, are already lax? 29. This type has its own period, and cannot be quickly made to succeed. 30. At that time, the Tathāgata, having spoken this verse, suddenly disappeared. 31. To the west, past a hundred koṭīs of nayutas of buddha-lands, in a land called Crystal, the Buddha there was called Pure Honored Tathāgata, Arhat, Perfectly Enlightened One, with the ten titles complete - the beings in that land upheld one teaching, 32. The eight practices are without high or low, and return to complete extinction, 33. Abandoning the body and again receiving a body, only increasing the defilements of dust and toil. 34. The Dharma of emptiness is non-dual, without abiding and without traces, 35. The eightfold path is the wisdom of equality, the place where all Buddhas roam. 36. I established my practice in the past, turning the Dharma with vast vows, 37. Embodying trust and returning to emptiness, I now attain the supreme among humans. 38. The lands inhabited by all Buddhas, the skillful means and Dharma are each different, 39. Appearing in every place, appearing to transform the many beings. Paragraphs: $ 0 6 10 14 18 24 28 31 34 38 #
Please segment these sentences into coherent paragraphs: 0. The Compendium of the Display of Wrathful Action. 1. The king stayed there. 2. O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, O, 3. The Buddha was defeated because he had subdued the earth-holder and shut such a door. 4. The body of the wrathful one is the vajra demon Heruka. 5. The meaning of the mantra is as follows: Through the continuum of the web of illusion, one will gain the benefit of the elaborations. 6. Heruka, glorious master of karmic actions, I am the one who summarizes the chain of karmic actions. 7. This essence of mind is the essence of all conduct, meditation, recitation, and vows. 8. The meditation of the learned, the Dharma, and the teachings. 9. The mind is capable of causing profound undisturbed mental events. 10. The words are: Those who are skilled in the two disciplines, Those who are endowed with scriptures and wisdom, Those who do not despise others, Those who worship the teachings, and those who are close to them. 11. The practice of the vows of the father, the vows of the mother, and the vows of the close ones. 12. The wrathful one is the one who brings about the wrathful actions. 13. Who is the one who is so full of suffering? 14. They are not disturbed, They are worshiped, and they are attracted to women. 15. I entrust it to the wise, who have the confidence to protect it. 16. They are not devoted to the teachings, They are not devoted to the conduct of the unrighteous. 17. They are not attached to sexual desire, are of a male or female descent, are attractive to short-lived people, are weak in their minds, are jealous, and are hypocritical. 18. They are not devoted to learning, They have little faith, They have little faith, And they have little faith. 19. If I live in the holy place, I will not remember the king. 20. The holder of secrets is not able to enjoy it. 21. It is beyond karma, difficult to liberate, weak in power, and dark and secret. 22. And for humans, they are attached to the place of solitude. 23. The secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret of the secret o 24. In the same way, even in the future, there will be no happiness in the mind. 25. Never give them away, and never show them. 26. Death is the death of sickness and disease, And the fever is the empty limb. 27. The first is to remain in the lower realms for a long time. 28. They robbed the dwelling of the gods and buried the tombs. 29. The stars are not burned, and the stars are not destroyed. 30. Meditate: The strength of the white lotus, the strength of the outer obstacles, the strength of the outer obstacles, and the strength of the small offerings, should be given to you with great diligence. 31. Therefore, I will find a beautiful place to live in, And complete all my activities. 32. The eight, twenty, and so forth, are the lineage of the kings of the stars of the sky. 33. The number of days you have spoken should be determined accordingly. 34. The first is the one surrounded by the rich and happy garden. 35. The difficulty of living in a place. 36. Even if it is conducive, it is not conducive to internal harm. 37. They are hungry and thirsty for food, and they are unable to practice without faith. 38. The clear explanation is that it is the secret vajra that causes confusion. 39. Do not be deceived by actions, And ask whether you are or are not in many secret practices. Paragraphs: $ 0 3 6 9 13 19 26 30 34 38 #
Please segment these sentences into coherent paragraphs: 0. the seventh consciousness can give rise to the defiled aspect of the attachment to self and the pure aspect. 1. Although in the seventh consciousness one does not hear of non-self, 2. because the sixth consciousness has heard of non-self, 3. the seventh consciousness gives rise to the understanding of non-self. 4. What is the problem with this? 5. The fourth, the distinction between delusion and enlightenment, is finished. 6. There are other meanings that will be extensively distinguished in the section on the meaning of transformation and reliance. 7. The fifth, the distinction between mind, thought, and consciousness, has three parts. 8. The first is the distinction based on the Abhidharma-samuccaya. 9. The second is the distinction based on the Satyasiddhi-śāstra. 10. The third is the distinction based on the Mahāyāna. As for the distinction based on the Abhidharma-samuccaya, 11. that treatise distinguishes the six consciousnesses into three based on their meaning. 12. As it is said in the chapter on realms. 13. Accumulation is called mind. 14. Arising later is called thought. 15. Discerning is called consciousness. 16. There, it distinguishes these three meanings using five aspects. 17. First, names. 18. Second, meanings. 19. Third, functions. 20. Fourth, time periods. 21. Fifth, establishment. 22. First, using different names to prove the three meanings. 23. The meaning can be understood. 24. Second, using different meanings to reveal the differences in meanings. 25. As explained above. 26. As for the third, functions, 27. far-reaching knowledge is the meaning of mind. 28. This knowledge of future dharmas, 29. The previous knowledge is the meaning of intention. 30. This knowledge of past dharmas. 31. Continuity of birth is the meaning of consciousness. 32. This knowledge of present dharmas. 33. As for the four words world, 34. The past is called intention. 35. Because intention is the meaning of faculties. 36. The future is called mind. 37. Because the essence of mind is accomplished. 38. The present is called consciousness. 39. Because it can understand the present realm. Paragraphs: $ 0 4 5 7 10 16 23 26 33 #
Please segment these sentences into coherent paragraphs: 0. The practice of the six perfections is perfected, and the wisdom of the three forbearances of non-arising is perfected. 1. The next two lines are the virtues of expounding the Dharma and penetrating the principle. 2. The next two lines are the virtues of knowing the faculties and being able to subdue. 3. The next three lines are the virtues of the adornments of causes and the fulfillment of results. 4. The fulfillment of results has two aspects: attaining the wondrous body and being free from evil adornments, which are two lines. 5. The next two lines are the virtues of having a lofty name and being greatly revered. 6. The next two lines are the virtues of the supremacy of the Dharma and the wondrousness of the sound. 7. The next line is the virtue of being free from extremes and gathering in the middle. 8. The next two lines are the virtues of being determined, profound, and great. 9. The next line is the virtue of transcending conceptual thought. 10. The next two lines are the virtues of accumulating goodness and being free from evil. 11. The next two lines are the virtues of penetrating the principle and realizing the truth. 12. The next two lines are the virtues of inheriting the position and continuing the Way. 13. The next two lines are the virtues of not abiding in the two extremes. 14. Eliminating evil destinies and transcending deep pits, abandoning dependent origination and dividing birth and death, are two categories, both not abiding in the extreme of samsara; 15. Manifesting birth in the realms, not abiding in the extreme of nirvana. 16. The next line is the virtue of prescribing medicine according to the illness. 17. The next line is the virtue of the two adornments of the inner and outer. 18. The next line is the virtue of not deceiving oneself or others. 19. According to the meaning and the text, this is temporarily established. All wise ones should understand it according to the principles. 20. Moreover, among the forty-one lines of praise for specific virtues, each should be named and be recognized by all the people. 21. This praises the bodhisattva's great virtues and high position, which are recognized by the wise. 22. The superior merits are pushed by kings, ministers, elders, and laypeople who have virtues and skills, which is precisely the outstanding ones. 23. Discerning and distinguishing people is called the people's expectations. 24. Now, the bodhisattvas are recognized by all the multitudes who look up to them. 25. It is like a horse with drooping ears and a long neigh that the king recognizes. 26. The status and virtue of these bodhisattvas are recognized by people and things, and it is the same. It is not something that ordinary fools can recognize. 27. Even if others recognize it, it is not considered precious. 28. As the Treatise on the Perfection of Wisdom says, Recognized by the kings of the heavens and the kings of humans. 29. Now, this is what is recognized by people and things. 30. Moreover, these bodhisattvas are all looked up to by the great multitudes and recognized by the great multitudes. Both meanings are obtained; 31. The old translation says recognized by the multitudes, which is redundant to this meaning. 32. Sutra: Having already accomplished the practice of great spiritual powers. 33. Praise: 34. This praises the merit of the wonderful function of benefiting others, able to give rise to inconceivable transformations throughout the ten directions, because the cause has already been accomplished. 35. Action means deeds and the meaning of function, and its essence is spiritual powers. 36. Because the activities of the bodhisattvas, which benefit others, are precisely the supernormal powers. 37. In the ninth fascicle of the Cheng weishi lun, it explains the two delusions of the tenth ground: 38. The first is great supernormal powers, which are precisely the activities that are aroused. 39. The old sūtra says great wisdom and fundamental practices are all accomplished. Although the words are general, the fundamental practices are also precisely the supernormal powers that benefit beings. Paragraphs: $ 0 4 10 14 19 22 28 32 35 #
Please segment these sentences into coherent paragraphs: 0. Now, from the original practice, the fruition of retribution is returned to the inside, and the original self-practicing bodhisattva assembly is also manifested, also clarifying that cause and effect are not two in essence. 1. Like the chapter on the Dharma realm, the lion seat of the Tathāgata pervades the Dharma realm as the essence of the seat. 2. The second detailed division of the text begins with At that time, the lion seat of the Tathāgata and has twenty-nine lines of text. 3. Within it, there are seven meanings: 4. 1. Clarifying the manifestation of the assembly on the seat, 2. Listing the names of the manifested assembly, 3. The assembly making offerings, 4. The assembly circumambulating the Buddha and paying homage, 5. After paying homage, ascending the seat 5. From here onwards, there are ten bodhisattvas, each speaking twenty lines of verses, praising the Tathāgata's accomplishment of the path, merit, wisdom, reliance, and the causes cultivated in the past. 6. Leave it to later sages to praise according to the text and meaning, without the trouble of further explanation. 7. This section clarifies that the present Buddha is in accord with the past practices, and the past practices are in accord with the present Buddha. It clarifies that the assembly of Samantabhadra outside the seat is the Buddha's practice of benefiting 8. This great assembly is the same path as all Buddhas of the past and present, and there is no other way. 9. Sentient beings who ride it are called riding the inconceivable Tathāgata vehicle, the supreme vehicle, the unsurpassed vehicle, and arrive at the site of enlightenment. This is because all dharmas are the site of enlightenment. 10. Taking the Dharma realm as the site, and the perfections as human effort, to eliminate all defilements, because they are originally pure, and to eliminate ignorance and accomplish fundamental wisdom. 11. The teaching gate is vast and extensive, briefly explaining the essence and meaning. 12. Praising according to the text is left to later sages. 13. In these ten verses, below there are twenty verses praising the Buddha's ten perfections and ten grounds, and the rest are all twenty verses each, to be understood accordingly. 14. From At that time, in the ocean of the Flower Treasury Adorned World and below, there are twenty-one lines of text, clarifying the shaking of the earth and the offering of worship. 15. In this section of text, the meaning is sevenfold: 16. First, it clarifies the name of the world; second, the Buddha's spiritual power causes the earth to quake in six ways; third, the lords of the world offer worship with joy; fourth, it clarifies that this is an example common to many lands; fifth, it 17. Question: 18. Why does the earth quake? 19. Answer: 20. The quaking of the earth has a great meaning in five aspects: 21. First, the great assembly in this assembly attains the Way; second, a wise person appears; third, a wise person passes away; fourth, there are calamities in the world; fifth, there is joy in attaining the Way. This clarifies that the great assembly b 22. The quaking of the earth is attributed to the Buddha's spiritual power, which clarifies the respect between teacher and disciple, attributing the virtue to the superior. 23. Question: 24. Why is there an earthquake and offering of worship in this section? 25. The answer is: 26. It is because in this section, it clarifies that the assembly that always follows the Buddha, the celestial beings within the realm, the assembly of ancient and present Buddhas who are the same cause as the Tathāgata, the assembly of light flowing wi 27. This clarifies the end of the great assembly within the realm of the first assembly, and then the light emitted from the face universally gathers those from other lands who also come to this assembly. This is the other within the absence of self and 28. This is like a dragon's movement causing clouds to respond; the Dharma event is like this. It is in order to transform sentient beings that the model is like this. 29. Because the nature of dharmas pervades the lands in the ten directions, in a single instant the three times are of the same juncture. Again, using the gate of the mutual containment of one and many, it encompasses this kind of emitting light and gath 30. The above is the first stage of perfect enlightenment, displaying the culmination of the causal results of the five stages of practice. 31. This entire sutra has a total of six layers of causal results: 32. 1. From the Adornment of the World Rulers chapter up to the Luminous Flower Treasury World chapter, the five chapters clarify the initial attainment of perfect enlightenment, displaying the rewards of the five stages of practice, and demonstrating th 33. 2. The Vairocana chapter is the cause and effect of the ancient Buddha, drawing on the past to verify the present, clarifying that the characteristics of the Buddha are mutually transmitted, and the Way does not come in vain. 34. 3. The second assembly at the Hall of Universal Light displays the cause and effect of the ten faiths. 35. Fourth, from the peak of Mount Sumeru all the way to the Chapter on Transcending the World, it reveals the causes and effects of the bodhisattva's realization and cultivation. 36. Fifth, the Chapter on Entering the Dharma Realm clarifies the inconceivable causes and effects of the fundamental Dharma of the past and present. This is the fundamental essence of all Buddhas, which all Buddhas ride together. 37. It is possessed by all sentient beings, but they are simply deluded about it. 38. Sixth, the assembly east of the city of enlightenment clearly reveals the bodhisattva's methods of benefiting beings and the Dharma of the appearance and methods of the good and wise advisors nurturing beings, which are the causes and effects of adva 39. If one only speaks of the Dharma, one will still be confused in practice. Paragraphs: $ 0 2 5 7 9 14 17 23 26 30 32 #
Please segment these sentences into coherent paragraphs: 0. One establishes a cause. 1. Two reveal a result. 2. Three establish a simile. 3. Four apply the Dharma. 4. Two clarify giving rise to thoughts based on permission, divided into two. 5. One establishes a cause. 6. Two reveal a result. 7. Three clarify giving rise to thoughts based on cultivating goodness, divided into two. 8. One establishes a cause. 9. Two reveal a result. 10. Two clarify the function of the three thoughts, divided into three. 11. One clarifies the function of heavy sleep. 12. Two clarify the function of permission. 13. Three clarify the function of cultivating goodness. 14. Three conclude. The sixteenth clarifies the pure mental state of quickly awakening after the latter part of the night, divided into two. 15. One question. 16. Two answers, divided into four. 17. One clarifies the characteristics of the latter part of the night. 18. Two clarify the method of lying down. 19. Three clarify the purport of lying down, divided into two. 20. One establishes a cause. 21. Two reveal a result. 22. Fourth, clarifying the method of pure mind. Fifth, clarifying the summary. 23. The second, clarifying the brief meaning, is divided into three. The first, the brief explanation, is divided into five. 24. First, the general gate. 25. Second, the brief answer. 26. Third, the questioning. Fourth, the answer lists the names, which is divided into four. 27. First, listing the duties of diligence. 28. Second, listing the duties of sleeping at the proper time. 29. Third, listing the duties of sleeping with an unstained mind. 30. Fourth, listing the duties of rising at the proper time. 31. Fifth, the conclusion. The second, the extensive explanation of the meaning, is divided into three. 32. First, the general indication. 33. Second, the questioning. 34. Third, the extensive answer. The fourth, the duties of the four correct practices, is divided into two. 35. First, clarifying the characteristics of the four correct practices, which is divided into four. 36. First, clarifying the correct practice of the first day and night, which is divided into two. 37. First, indicating the sutra passage. 38. Second, explaining the sutra text, which is divided into two. 39. First, the indication. Paragraphs: $ 0 4 7 10 14 16 23 26 31 35 38 #
Please segment these sentences into coherent paragraphs: 0. and not having a mind is not delusion? 1. Answer: 2. Because the nature of the Dharma realm is empty and tranquil, 3. without a master or controller. 4. Having a mind means there is a master or controller. 5. Having a master or controller means there are distinctions. 6. Not having a mind means there is no master or controller. 7. Without a master or controller, there are no distinctions. 8. Without distinctions, there is no birth and death. 9. Question:🔽What is meant by not having a mind? 10. Is it to be apart from the mind that it is not having a mind, 11. or is it to attain not having a mind within the mind itself? 12. Answer: 13. It is to attain not having a mind within the mind itself. 14. Question: 15. If the mind itself is having a mind, 16. how can one attain not having a mind? 17. Answer: 18. Without destroying the characteristics of the mind, 19. there is no discrimination. 20. Question: 21. Isn't this discriminating and knowing? 22. Answer: 23. It is precisely discriminating and knowing without subject or object. 24. This is not having a mind. 25. How could it be completely useless? 26. Only then is it not having a mind. 27. It is like a bright mirror reflecting objects. 28. How can there be a mind? 29. One should know that all sentient beings 30. Are always without a mind of their own. 31. The essence of the mind is originally always quiescent.🔽Although quiescent, it is always functioning. 32. Although functioning, it is always quiescent. 33. Following the objects, it is illuminating and discerning. 34. All of this is the inherent nature of reality itself. 35. It is not that there is a mind that begins to function. 36. It is simply that sentient beings 37. Do not understand that their own minds are always quiescent. 38. They mistakenly think there is a mind. 39. The mind then becomes an object. Paragraphs: $ 1 9 12 14 18 23 29 35 #
Please segment these sentences into coherent paragraphs: 0. Homage to glorious Vajravidāraṇa. 1. If one wishes to destroy the activity done by another's knowledge mantra, 2. one should go to a charnel ground in the south, take the charnel ground forms, smear one's face with charnel ground ash, smear one's right forearm with blood, face south, and draw a wheel with sixteen spokes on a palm leaf with bovine bezoar. 3. In the center, write, Whatever bad actions have been done to me by so-and-so, destroy them! 4. Around the rim, write tiṣṭha tiṣṭha bandha bandha in a circle. 5. On the spokes, write Destroy all worldly and transcendent activities and apa-racitāni sama-trāmanta-mūrdhani. 6. One should visualize oneself as the body of the Lord of Death, the Karmayama, with disheveled hair, gaping mouth, bared fangs, and eyes blazing with fire. 7. One should recite the extensive essence mantra as much as is appropriate. 8. One should visualize a nine-headed iron scorpion on the tongue of the victim. 9. One should visualize that it destroys the power of the tongue faculty. 10. One should place the wheel under the feet of the victim and, saying “ha ha,” one should impale him or her on a stake. 11. Then, having offered seven oblations there, one will be victorious over the karma. 12. One should destroy the speech. 13. One should count the bones with blood and throw them in the direction of the victim. He or she will certainly be destroyed. 14. One should do this seven or eleven times. 15. The later subsidiary rite called the accomplishment that destroys the mantras of the tīrthikas composed by Ācārya Jñānavajra is complete. Paragraphs: $ 0 2 6 11 15 #
Please segment these sentences into coherent paragraphs: 0. The other directions are not suitable. 1. Next, place the three central positions. 2. The eight represent the four buddhas and the bodhisattvas of the four pāramitās. 3. Place the three central positions with the roots facing the body. 4. This represents the Three Jewels and the three bodies. 5. The remaining auspicious grasses are sprinkled with water on the altar. 6. Sprinkle the disciples' bodies to make them enter the Way-place and sprinkle the unguents. 7. These are the things used in the altar. 8. All of them are sprinkled with the five auspicious grasses. 9. This symbolizes the formation of purity and the elimination of defiled hindrances. 10. Empower the boundary altar with five-colored threads. 11. And tie the five-colored ribbons to the mouth of the vase. 12. Blue, yellow, red, green, and white. 13. With these five-colored threads in one place. 14. With the mantra of the central deity's wish-fulfilling jewel. 15. Empower it one hundred and eight times. The mantra says: 16. Om, vajra-tu, vajra-sutra, half-kila, vidya-nana, hum-cha. After empowerment, 17. the thread symbolizes wisdom and symbolizes the formation of boundaries. 18. All celestial demons will be unable to enter. 19. Empower the five parasols. 20. White in the center, blue in the east, yellow in the south, red in the west, 21. The green and white umbrella-topped vases in the north confer the empowerment of the vase. 22. Eliminating the ten unwholesome actions becomes their wholesome karma. 23. All seeds of afflictions are eradicated without remainder. 24. The blue umbrella-topped vase empowerment. 25. Attains all excellent matters, all of which are perfected. 26. The yellow umbrella-topped vase empowerment. 27. Attains the perfection of all worldly and transcendent precious treasures. 28. The red umbrella-topped vase empowerment. 29. Attains all auspiciousness and is able to understand all dharmas. 30. The green umbrella-topped vase empowerment. 31. Attains all merits and is replete with mindfulness. 32. Recite the mantra of the white umbrella one hundred and eight times. 33. The mantra states: 34. Oṃ sarva tathāgata upahāra pūja megha samudra spharṇa samaye hūṃ 35. Having empowered thus, mentally use the white umbrella. 36. Protecting the suffering beings of the six realms, enabling them to attain liberation.🔽The Vajra Ācārya of the East Gate, the Ratna-vajra Ācārya of the South Gate, 37. The Dharma-vajra Ācārya of the West Gate, and the Karma-vajra Ācārya of the North Gate. 38. The Cakravartin Ācārya of the Center, the Cakravartin symbolizes the meaning of being the master. The mouths of the five vases are each adorned with vajra-karma pestles. 39. Again, recite the mantras of the main deities of the directions and the perfection of wisdom bodhisattvas of the directions. Paragraphs: $ 0 7 10 19 36 #
Please segment these sentences into coherent paragraphs: 0. There are five temples. 1. There are 300 monks. 2. They study both the Mahayana and Hinayana teachings. 3. There are dozens of deva temples with a mixture of non-Buddhist practitioners. 4. The land is salty with few fruits. 5. Beside the city is a stupa where 6. Aśoka built a hell. 7. Furthermore, more than 1,000 li to the east, 8. arrives at 9. the country of Trikūṭa, in southern India, with a circumference of more than 4,000 li. 10. about fifteen li outside the capital city. 11. There are dozens of temples with few monks. 12. There are ten deva temples with over a thousand non-Buddhist practitioners. 13. Another 900 li to the north, 14. arrives at 15. the country of Maheśvara-prabhā, in Central India, with a circumference of 3,000 li. 16. The capital city is over 20 li in circumference. 17. They do not believe in the Buddha's teachings. 18. There are dozens of deva temples. 19. They are ash-smearing non-Buddhist practitioners. 20. From the northern wilderness of Kuśinagara, 21. travel for about 2,000 li across the desert, 22. cross the Sindhu River and arrive at 23. the country of Sindhu, in West India, with a circumference of over 7,000 li. 24. The capital city is over 30 li in circumference. 25. The land produces gold, silver, brass, and tin. 26. There is a peak with very small camels. 27. It produces red, white, and black salt. 28. They believe in the Buddha's teachings, with hundreds of temples and over 10,000 monks. 29. They are all Hīnayāna Saṃmitīyas. 30. But they are often lazy in practice. 31. There are thirty deva temples with various non-Buddhist practitioners living together. 32. The Buddha often visited this place, and King Aśoka built dozens of stupas here. There are thousands of li of ponds and marshes beside the crow river, with hundreds of thousands of households. 33. Herding cows is their occupation, and killing is their main activity. 34. There is no distinction between noble and humble, male and female, clergy and laity. 35. They shave their heads and wear kasaya robes. 36. Their appearance is similar to that of bhikshus, but they enjoy vulgar customs. 37. Moreover, they hold narrow views and reject Mahayana Buddhism. 38. In the past, an arhat flew through the air to teach them. 39. After bestowing the Three Refuges, he shaved their heads and taught them the precepts. Paragraphs: $ 0 7 13 20 28 33 #
Please segment these sentences into coherent paragraphs: 0. First, Helian Bobo, who called himself the king of the Xia state, 1. destroyed Chang'an and killed all the monks he encountered. 2. Second, Emperor Taiwu of the Wei used Cui Hao's words 3. to exterminate the Three Jewels. 4. Later, Hao was punished with the five punishments. 5. Third, Emperor Wu of the Zhou only ordered them to return to lay life. 6. None of them died. 7. As detailed in the biographies. 8. 8. The Teaching and Characteristics Section of the Record of the Regions of Śākya, the eighth section. Since the introduction of Śākya's teachings to China, 9. they have flourished and saved all. 10. They inspire understanding, are unobstructed, and clear away the defilements of the dust. 11. The auspicious responses among them are fully recorded in the previous accounts. 12. I will briefly describe a few to prevent confusion. 13. In the past, Shixing sought the teachings and focused on the Great Vehicle. 14. When he was about to set out for the Western Regions, he encountered difficulties. 15. He then threw the sutra into the fire. 16. The sutra did not burn, and the fire extinguished itself. 17. It reached the east and became the Fangguang Sutra. 18. Also, Tanwuchan obtained the Nirvana Sutra. 19. When he arrived in the Liang state, thieves stole it at night. 20. They raised it but could not move it, so they bowed and apologized. 21. When Zhou Wu persecuted the Dharma, 22. images were destroyed, and sutras were burned. All saw the hidden sutras 23. rising up together and suddenly entering the empty sky. 24. There were many such occurrences. 25. They cannot be recorded in detail. 26. However, the propagation of the teachings depends on people, and the state is the foundation. 27. He established temples to save people, painted images, and translated scriptures. 28. The world is based on seeking each other. 29. Therefore, he narrates the origins and clarifies the Buddhist teachings. 30. But before the Han and Wei dynasties, there was nothing to hear. 31. From the Jin and Song dynasties to the present, he briefly arranges the sequence. 32. Emperor Wu, the founding emperor of the Jin dynasty, greatly promoted Buddhist activities. 33. He extensively established monasteries. 34. Emperor Hui of the Jin dynasty built the Xing Sheng Temple in Luoyang and provided for a hundred monks. 35. Emperor Min of the Jin dynasty built the Tong Xu and Baima Temples in Chang'an. 36. To the right, the Western Jin dynasty had two capitals. 37. Combined, there were one hundred and eighty temples. 38. There were thirteen people who translated scriptures. 39. There were seven thousand three hundred monks and nuns. Paragraphs: $ 0 8 13 18 21 26 32 #
Please segment these sentences into coherent paragraphs: 0. All fears have already passed, forever transcending worldly love and affection. 1. At that time, the celestial spirit heard what the Buddha said, rejoiced, bowed his head at the Buddha's feet, and then disappeared. 2. Thus have I heard. 3. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 4. At that time, a celestial spirit of sublime appearance came to the Buddha in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jetavana Anāthapiṇḍada-ārāma. 5. The celestial spirit then spoke a verse, saying: 6. Just like a sharp sword's harm, or like a burning head, 7. Cut off the fire of craving and desire, with right mindfulness seek to be far away. 8. At that time, the World-Honored One spoke a verse in reply, saying: 9. Just like a sharp sword's harm, or like a burning head, 10. Cutting off future rebirths, with right mindfulness seeking liberation. 11. Then the god spoke this verse: 12. Long have I seen the brahmin, attaining parinirvāṇa, 13. Beyond all fears, forever transcending the world's love and affection. 14. Then the god, having heard the Buddha's words, joyfully rejoiced, bowed his head at the Buddha's feet, and vanished on the spot. 15. Thus have I heard. 16. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 17. At that time, a god of extraordinary appearance came to the Buddha in the middle of the night, bowed at the Buddha's feet, and his radiance illuminated the entire Jetavana Anāthapiṇḍada-ārāma. 18. Then the god spoke this verse: 19. Surrounded by celestial maidens, like the Viśeṣa assembly, 20. In the thicket of delusion and confusion, how can one escape? 21. At that time, the World-Honored One spoke a verse in reply: 22. The path of uprightness and equality, free from fear and danger, 23. Riding the chariot of silence, with the concept of Dharma as a tight cover, 24. Shame and conscience as long reins, right mindfulness as the harness, 25. Wisdom as the skilled driver, right view as the guide in front, 26. Such a wonderful vehicle, ridden by men and women, 27. Escaping from the thicket of birth and death, attaining a place of peace and joy. 28. At that time, the god-son spoke another verse: 29. Seeing the brāhmaṇa for a long time, attaining parinirvāṇa, 30. All fears have already passed, forever transcending worldly love and affection. 31. At that time, the god-son, having heard the Buddha's teachings, joyfully rejoiced, bowed his head at the Buddha's feet, and then disappeared. 32. Thus have I heard. 33. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 34. At that time, a god with an extremely beautiful appearance came to where the Buddha was in the latter part of the night, bowed his head at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove of Anāthapiṇḍada. 35. Then, that god spoke a verse to the Buddha, asking: 36. There are four turns and nine gates, filled with the dwelling of craving and desire, 37. deeply mired in the mud, how does a great elephant emerge? 38. At that time, the World-Honored One spoke a verse in reply: 39. Cutting off the long reins of craving and joy, and the evils such as craving and desire, Paragraphs: $ 2 15 32 #
Please segment these sentences into coherent paragraphs: 0. “In that” refers to the particular. 1. “Thus” is to be supplied with “This is blue.” 2. Anticipating the doubt that the universal itself, which is not grasped by perception, is grasped by conceptual cognition, 3. the response is:🔽“But if it is said that the universal is not different from the particular,🔽the response is the same as before.” 4. The response is: 5. “That is not tenable.” 6. That is by conceptual cognition. 7. If one thinks, “How can there be a convention without a universal?” 8. [The root text] says, “conventionally.” 9. The word “if” expresses the doubt that there is ultimate multiplicity.🔽In order to answer that, [the root text] says, “That is not the ultimate,” and so forth. 10. [The root text] says, “The own characteristic is not, to begin with, an object of expression.” 11. This is the expression. 12. The expression is not a different conceptual distinction. 13. Or else, if one thinks, “How can there be a conceptual distinction without a distinction in ultimate phenomena?” 14. [The root text] says, “If there were a distinction.” 15. If one thinks, “How can it be the cause of beginningless latent propensities?” [The root text] says, “Conceptualization.” 16. If one thinks, “How could a common locus be a universal that is apprehended by a conceptual consciousness?” 17. The direct perception that is able to generate ascertainment of the object that is the basis of the property of the universal and the object that is the opposite of that is established. 18. The universal itself is established because it is ascertained by those who see the instants. 19. Therefore the meaning of “apprehending the universal” is apprehending the object that is the basis of the universal. 20. If one sees the object that is empty of that universal but does not ascertain it because the final instant is not seen, then one must desire to infer the object that ascertains it. 21. The word non-established is a general term. If it is a general term, then it is not established in that way, because it is well-established by the teaching of the reason. It is not because of the establishment of the entity that it is well-establishe 22. The first half 23. is explained as general term. 24. In common means impermanence of substance. 25. Elsewhere means in a different basis, as impermanence of sound. 26. If the convention is not established explains the second half. 27. It is connected as it causes recollection of the entity that is the object of the convention. 28. How is it so? By means of the recollection of the reason. 29. By the teaching of the reason is as it is said. 30. It is not otherwise means it is the entity itself. 31. If the conceptual thought of an object that is seen establishes a convention, 32. then it is like saying, “This is a cow because it has a dewlap, etc.” 33. But it is not like saying, “This has fire because it has smoke,”🔽because the presence of fire is not seen. 34. The doubt is expressed by “if.” 35. In the case of inference from an effect, it is said that the establishment of a convention is by the mere non-seeing of an object. 36. This is not tenable, he says. 37. “In that very case” means in the very case of the understanding of inference. 38. “If” is explained as follows. 39. If you say that inference proves the existence of an entity by the non-perception of the whole of itself, Paragraphs: $ 0 2 7 9 13 16 21 31 35 #
Please segment these sentences into coherent paragraphs: 0. why is it so? 1. because the root is one, the branches are without difference 2. it is like sandalwood giving rise to sandalwood branches 3. they are not elm trees 4. therefore, the Lotus Sutra verse says: 5. in the buddha lands of the ten directions🔽there is only the teaching of the One Vehicle 6. the One Vehicle 7. is the one mind 8. all myriad existences 9. the empty space of the ten directions 10. all manifest from the seed of the true suchness of the one mind🔽like sandalwood giving rise to sandalwood branches 11. orchid giving rise to orchid leaves 12. up to the root, branches, middle, and edges 13. there are no other different characteristics 14. therefore it is said:🔽one is all 15. all is one 16. if one can be like this 17. What worries are not resolved? 18. If one can thus ultimately perfect and penetrate,🔽there is no further Dharma that is not understood outside of this. 19. Then there is no principle that is not illuminated, 20. and no matter that is not exhausted. 21. Because one Dharma can accomplish all dharmas. 22. As the Huayan Commentary says: 23. If one enters this contemplation method, 24. then wisdom is in accord with the mind. 25. Therefore, it is because of learning through the mind 26. that the fruition is accomplished by the mind. 27. The realm is manifested by the mind. 28. Understanding arises from the mind.🔽The spiritual powers of the stages are the mind. 29. Power, function, and creation are the mind. 30. Manifestation and discrimination are the mind. 31. The attainment through discernment is the mind. 32. Up to seeking knowledge and friends, 33. visiting buddha-lands, 34. all of this is the mind. 35. There is nothing attained outside of the mind. 36. What is there to doubt? 37. Therefore, know that if the mind is defiled, the characteristics of Saha appear; 38. if the mind is pure, the empty space of the Flower Treasury is contained. 39. Turning around and always giving rise to the wheel of consciousness, Paragraphs: $ 0 4 14 18 22 28 37 #
Please segment these sentences into coherent paragraphs: 0. If it is conducive to the noble path, 1. it is called the part conducive to penetrating insight. 2. Therefore, the bases of these two are different. 3. Question: Can there be supreme worldly dharmas🔽that take the existent as their object? 4. That take the nonexistent as their object? 5. That take the existent as their object 6. and also take the nonexistent as their object? 7. That do not take the existent as their object 8. and also do not take the nonexistent as their object? 9. Answer: There are those that take the existent as their object. 10. This refers to when supreme worldly dharmas 11. take mind and mental factors as their object. 12. Those that take the nonexistent as their object 13. refer to when supreme worldly dharmas 14. take form and factors not directly associated with mind as their object. 15. Those that take the existent as their object🔽and also take the nonexistent as their object 16. Also, it takes the dharma that has no object as its object means 17. if the supreme worldly dharmas 18. take the mind and mental factors as their object, 19. and take form and the factors not directly associated with the mind as their object, 20. it is not the dharma that has an object as its object. 21. It is also not the dharma that has no object as its object means 22. form that accompanies the mind, 23. and the factors not directly associated with the mind that accompany the mind. 24. The supreme worldly dharmas. 25. Question: Can one, abiding for a single moment, 26. attain the supreme worldly dharmas that take the dharma that has an object as their object? 27. The supreme worldly dharmas that take the dharma that has no object as their object? 28. The supreme worldly dharmas that take the dharma that has an object as their object, and also take the dharma that has no object as their object? 29. The supreme worldly dharmas that do not take the dharma that has an object as their object, and also do not take the dharma that has no object as their object? 30. Answer: There are. 31. When abiding in the supreme patience, 32. one will attain the four statements as explained above. 33. The supreme worldly dharmas. 34. Question: Can one, abiding for a single moment, 35. Will one attain the supreme worldly dharmas but not their object? 36. Will one attain their object but not the supreme worldly dharmas? 37. Will one attain both the supreme worldly dharmas and their object? 38. Will one not attain the supreme worldly dharmas 39. and their object? Paragraphs: $ 0 3 9 25 30 34 #

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