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Please segment these sentences into coherent paragraphs: 0. One should not eat food that is harmful to one’s health. 1. One should 2. except if it is out of fear. 3. If the monk and the woman are both receptive, the offense is a serious transgression. 4. The monk is also at fault if he directs his thoughts to another place. 5. The limit of the range of vision is the limit of the place. 6. The house is included in the place. 7. Another house is a different place. 8. Standing in a house where people are having sex is a downfall. 9. The person may be a man or a woman. 10. The exception is if the monk is related to the people, or if he is a renunciate, or if he is sick. 11. The monk is naked, and there is no sign of a renunciate. 12. The monk touches the body or something attached to the body. 13. The monk touches something that is being prepared to eat or something that is being eaten. 14. The monk touches the body or something attached to the body.🔽The monk touches the body or something attached to the body. 15. Except if it is to free them from a sinful view. 16. If he gives it himself. 17. If he gives it to someone else, saying, “It is not right for me to commit a misdeed.” 18. If he makes someone else give it. 19. If he himself does the work.🔽If he distributes it. 20. The downfall is accrued by the monk who gives the robe to a naked ascetic. 21. The downfall is accrued by watching a battle out of mere curiosity. 22. Except if the monk is summoned by the king, queen, prince, minister, general, townspeople, or country people, or if he is obliged to go because of an obstacle. 23. If he goes beyond the boundary of the vicinity of the noble ones. 24. The downfall is accrued by watching a battle. 25. The downfall is accrued by staying more than one day and night in the absence of necessity. 26. If there is no necessity, the downfall is accrued by the first night. 27. There is an offense for one who is in the army. 28. The limbs of the army are the agents themselves. 29. It is not when one goes because of an obstacle. 30. There are two types: the general and the specific. 31. The actual basis is in regard to the things of those who are prepared. 32. The offense of wrong conduct is in regard to the preparation. 33. The actual basis is when one goes beyond the boundary of the camp in order to touch, or to disturb what has been set up, or to look, as if one were a noble. 34. The offense of censure is when one has not gone. 35. One should not watch elephants, horses, cocks, quail, men, women, and so on, fighting, nor should one cause others to do so. 36. There is an offense for one who experiences the limbs of the army. 37. If, with a disturbed mind, a monk strikes a fellow monk, or throws something at him, or connects him with something, even with the tip of a blade of grass, or a mustard seed, or a piece of straw. 38. Or at others. 39. If he touches them, for each blow. Paragraphs: $ 0 3 8 12 20 23 30 35 37 #
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Please segment these sentences into coherent paragraphs: 0. and a great store of medicine—ghee, fresh butter, oil, honey, sugar, and salt—🔽for the enjoyment, relief, and comfort of those within and to ward off those without. 1. He obtains these four kinds of nutriment without difficulty, without trouble, and without hindrance. 2. When a king’s border town is well-fortified with these seven kinds of fortifications and has easy access to these four kinds of provisions, 3. it is called a town that cannot be assailed by external foes. 4. In the same way, when a noble disciple possesses seven good qualities and has attained the four jhānas, which are pleasant abidings in this very life, that are noble and emancipating, and which he has achieved through his own insight, 5. he is called a noble disciple who cannot be assailed by Māra, who cannot be assailed by the Evil One. 6. What are the seven good qualities he possesses? 7. Just as a fortified city has a moat, deep, wide, and fordless,🔽so too a noble disciple has faith, he is faithful, trusting, confident, and resolute in the Buddha … 8. in the Dhamma …🔽in the Saṅgha. 9. A noble disciple who has faith is freed from doubt, freed from uncertainty, and has crossed over doubt and uncertainty with regard to the Four Noble Truths. 10. Just as a fortified city has a trench, deep, wide, and fordless, for the protection of those within and the exclusion of those outside, 11. “So too, bhikkhus, a noble disciple has a sense of moral shame; he is ashamed of bodily, verbal, and mental misconduct, ashamed of acquiring bad unwholesome qualities. 12. “The noble disciple who has a sense of moral shame abandons what is unwholesome and develops what is wholesome, 13. abandons evil unwholesome states and develops wholesome states, 14. and thus keeps himself pure. 15. He is endowed with this second good quality. 16. “Just as a fortified city has an encircling trench, 17. So too, bhikkhus, a noble disciple has a sense of moral dread; he is afraid of misconduct by body, speech, and mind, afraid of acquiring evil unwholesome qualities. 18. “The path of resort to conscience, monks, is the noble disciple’s abandoning of the unwholesome and his cultivation of the wholesome, 19. his abandoning of the reproachable and his cultivation of the blameless, 20. his maintaining of himself in purity. 21. He is endowed with this third true Dhamma. 22. “Just as in a king’s frontier city there is a large store of weapons and equipment for offense and defense, 23. so the noble disciple is one who has heard much, remembers what he has heard, and has stored what he has heard. 24. The weapon of learning, monks, is the noble disciple’s abandoning of the unwholesome and his cultivation of the wholesome, 25. his abandoning of the reproachable and his cultivation of the blameless, 26. his maintaining of himself in purity. 27. He is endowed with this fourth true Dhamma. 28. “Just as in a king’s frontier city there dwells a large army, 29. elephant riders, cavalry, charioteers, archers, standard-bearers, bannermen, and drummers, to protect the people within and to ward off those without. 30. So too, a noble disciple dwells with energy aroused…🔽He has the strength of energy. 31. He abandons what is unwholesome and develops what is wholesome, 32. he abandons what is blameworthy and develops what is blameless, 33. and he purifies his mind as to what is right. 34. He has this true Dhamma. 35. Just as a king’s border city has a moat, which acts as a protection for the people inside and as a hindrance to the people outside, 36. so the noble disciple is mindful, possessing supreme mindfulness and alertness, remembering and able to call to mind even things that were done and said long ago. 37. The noble disciple, who has the moat of mindfulness, abandons what is unwholesome and develops what is wholesome,🔽abandons evil-doing and develops good conduct, 38. and keeps himself pure. 39. He is endowed with this sixth good quality. Paragraphs: $ 0 4 6 10 16 22 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Here, for those with an excess of wind, oil boiled with rock salt and so forth is beneficial. 1. Eight ounces of Sengdrom, three fruits, 2. one drona of the five great roots, 3. Eranda, and Bhringaraja, 4. one ounce each, boiled in sixteen drona of water, 5. leaving one-fourth,🔽and mixed with one drona of milk, 6. One measure of ghee, four measures of curd, 7. and three measures of the ash of roasted barley flour are boiled. 8. By relying on that, [one] conquers pernicious wind disorders 9. that have entered one part of the body or the whole body, 10. and [conquers] diseases of the womb, dysentery, tumors, and dropsy. 11. As it is said, 12. eight tol of sengtrom, 13. one measure of the three fruits, 14. and one tol of each of the five great roots, 15. one tol each of eranda, brihati, and durva, boiled in sixteen measures of water, leaving one-fourth of the medicinal liquid, one measure of ghee, four measures of curd, and a paste of three measures of the ash of roasted barley flour are boiled again 16. It conquers all diseases that have entered the limbs. 17. The procedure of ramnya, ashoka, and sengdrom is like that of sengdrom. 18. The procedure of ramnya, ashoka, and sengdrom should be understood to be like that of sengdrom. 19. Just as in the case of sengdrom, one should know that this is also like that, in terms of the measure of the three fruits and so forth, as explained above, and in terms of the preparation of medicinal butter. 20. This treatment is for those who are dependent on others. 21. It is for unmixed wind disorders. 22. This treatment for past and future diseases is for those who are dependent on others, for diseases that are not mixed with other humors. 23. The mixed should be treated with the mixed.🔽The unmixed should be treated with the unmixed. 24. If the vata is mixed with phlegm or bile, the treatment should be mixed. 25. For the vata mixed with phlegm, 26. when there is pain in the heart and sides,🔽fennel, sweet flag, and asafetida, 27. with the three salts, 28. should be given as a drink mixed with the broth of barley. 29. Here, 30. for the vata disorders mixed with phlegm, when there is pain in the heart and sides, 31. the broth boiled with the powder of fennel and so on should be given as a drink.🔽Sweet flag, ginger, turmeric, 32. and cherry fruit with tamarind should be given as a drink. 33. Here, 34. alternatively, for the vata disorders with pain in the heart and sides, the broth boiled with the medicine sweet flag and so on should be given as a drink. 35. For phlegm and wind combined, 36. the application explained in the chapter on treating heart disease is helpful. 37. Here is what that means. 38. For a disease of phlegm and wind combined, 39. the application explained in the chapter on treating heart disease is helpful. Paragraphs: $ 0 8 11 17 20 24 29 35 #
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Please segment these sentences into coherent paragraphs: 0. Kāśyapa, in the same way, those holy beings are pure, 1. clean, and stainless. 2. They are clear, 3. and do not hold any malice, hatred, anger, or the callousness of resentment. 4. It is like this: 5. The great ocean is deep and difficult to fathom. 6. In the same way, those holy beings have entered the profound way of the Dharma, 7. and are difficult to fathom for all the hearers and solitary buddhas. 8. It is like this: 9. The great ocean is immeasurable in volume and has an incalculable number of precious substances. 10. Kāśyapa, in the same way, those holy beings have immeasurable insight and an incalculable number of precious qualities. 11. Kāśyapa, it is like this: 12. The great ocean is the realm of various jewels. 13. Kāśyapa, in the same way, those holy beings are the realm of the jewel of the Dharma, which is not cut off by the various accomplishments. 14. Kāśyapa, it is like this: 15. some jewels in the great ocean are priceless, some are of little value, and some are like pebbles. 16. Kāśyapa, in the same way, when those holy beings teach the Dharma according to the faculties of sentient beings, they liberate the mind-streams of some into the Great Vehicle, of some into the Vehicle of the Solitary Buddhas, and of some into the Veh 17. Kāśyapa, it is like this: 18. For example, Mañjuśrī, the great ocean does not remain for the sake of a single being. 19. Kāśyapa, in the same way, those holy beings do not give rise to the mind of awakening for the sake of a single being. 20. Kāśyapa, it is like this: 21. for example, the great ocean gradually inclines, 22. gradually flows, and gradually descends. 23. Kāśyapa, in the same way, those holy beings gradually incline, 24. gradually flow, and gradually descend toward omniscience. 25. Kāśyapa, it is like this: 26. for example, the great ocean does not remain together with a corpse. 27. Kāśyapa, in the same way, those holy beings do not remain together with the mindsets of the hearers and solitary buddhas. 28. He does not dwell together with the mind of miserliness, the mind of bad temper, the mind of malice, the mind of laziness, the mind of forgetfulness, or the mind of confused understanding. 29. He does not dwell together with the views of self, sentient being, life, person, or human being. 30. Kāśyapa, it is like this: 31. For example, when the eon is ending and burning, 32. all the rivers, streams, springs, ponds, pools, and lakes will dry up first, 33. and later the great ocean will be exhausted and dry up. 34. Kāśyapa, in the same way, when the true Dharma is disappearing, the true Dharma of all sentient beings who engage in limited practice will disappear first, 35. Later, the holy beings who are like oceans of wisdom, who uphold the true vehicle of the Buddha, will pass away. 36. Kāśyapa, 37. those holy beings would give up their lives but would not give up the holy Dharma. 38. Kāśyapa, would the holy Dharma of those holy beings disappear? 39. You should not think that their holy Dharma would disappear. Paragraphs: $ 0 4 8 11 14 17 20 25 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Other masters explain: 1. When detaching from those defilements by the uncontaminated path, on what basis is it known that one also produces the contaminated bonds of separation? Because if one abandons the uncontaminated attainment, the defilements do not become complete. 2. That is, when a learner, by means of the pure path, is free from the passions, if he does not generate the impure possession of freedom from the bonds that are eliminated by that path, then he would be free from the bonds of the eight stages by means 3. This proof is unreasonable. 4. Why is it unreasonable? 5. Even though that holy person does not have impure possession of elimination, he still does not perfect the passions of the upper stages. 6. This is because when he is free from the peak of existence and converts his faculties, and when he is born in the upper stages as an ordinary person, he does not perfect the passions. 7. That is, when he is free from the passions of the stage of the peak of existence, later, when he relies on the realm of form and converts his faculties, the possession of elimination by the pure path is suddenly abandoned, and he does not have impure 8. Also, it is like the case of ordinary beings born in the second concentration and so on, who, although they abandon the acquisition of the severence of the passions of the desire realm and so on, are not yet provided with the passions of the desire r 9. Therefore, it is not established as a proof. 10. Since it is said that noble ones, in the two detachments and the eight cultivations, each can induce the acquisition of two detachments, by implication, ordinary beings using the contaminated path can only induce the acquisition of contaminated sever 11. By what stage of path is one detached from what stage of passions? 12. Verse: 13. The uncontaminated, not-yet-attained path can detach from all stages. 14. The other eight detach from themselves and above. Contaminated [paths] detach from the next lower [stage]. 15. Treatise: 16. All uncontaminated paths, if included in the not-yet-attained stage, can detach from the desire realm up to the peak of existence. 17. The intermediate concentration and the four concentrations and three formless [absorptions] include, as appropriate, each able to detach from itself and the higher stages of passions. 18. Because they have already been abandoned. 19. All contaminated paths are only able to abandon the next lower stage, not their own stage, etc., because the afflictions of one's own stage increase, because they are weak, and because they have already been abandoned. 20. Those who rely on the proximate [attainments] to separate from the afflictions of the lower stages, 21. just as the uninterrupted paths are all included in the proximate [attainments], are the liberation paths also included in the proximate [attainments]? 22. No, it is not so.🔽 23. How is it? 24. The verse says: 25. The first three proximate [attainments] separate from the lower three [stages of] defilements, and the last liberation, 26. Either the fundamental [attainment] or the proximate [attainment], [The liberation] of the upper stages is only the fundamental [attainment]. 27. The treatise says: 28. The proximate [attainments] relied upon by the various paths are eight, namely the lower borders of the four meditations and the formless [absorptions]. 29. What is to be abandoned is nine, namely the desire [realm] and the eight concentrations. 30. The first three proximate [attainments] separate from the lower three [stages of] defilements. When the ninth liberation is present, either one enters the fundamental [attainment] or the proximate [attainment]. 31. The first five of the formless concentrations are each separated from the lower stages by the defiled stage. When the ninth liberation is present, one necessarily enters the fundamental stage and not the preliminary stage, because the preliminary sta 32. There are those who are unable to enter the fundamental stage and turn to the preliminary stage, because it is a little difficult, and because when one is separated from the lower stages, one necessarily delights in the higher stages. 33. If there is no difference in feeling, one necessarily enters the fundamental stage. 34. The uninterrupted and liberated paths of the supramundane path have already been explained above. The sixteen aspects of contemplating the four truths are established by implication. 35. What objects do the mundane paths have? What aspects do they have? 36. A verse says: 37. The mundane uninterrupted and liberated paths, in order, take the lower and higher stages as coarse, painful, and obstructed, and as tranquil, wonderful, and liberated. 38. The treatise says: 39. The mundane uninterrupted and liberated paths take the lower and higher stages as coarse, painful, and obstructed, and as tranquil, wonderful, and liberated, respectively. Paragraphs: $ 0 11 12 15 24 28 36 39 #
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Please segment these sentences into coherent paragraphs: 0. The eastern border is red, with a dark black face. 1. The fire is the lord of the dakinis, the one who enters the world. 2. The pigs and the six faces are red, and they are not related to the Lord of Death. 3. The king of the water is yellow. 4. In the air, the water is a treasure trove, and everything is yellow. 5. In the north is a white, single-faced woman. 6. She is a beautiful white woman with power. 7. The goddesses who live on the leaves are the same as the colors and shapes of the princesses who live on the navel. 8. The eight yoginīs are the color of the faces of the principal ones, who live on the leaves of the lotus. 9. Now, the words eastern and so forth and so forth indicate the signs in the two hands of the eighth, such as the eighth, and eighth, respectively. 10. To the east of this plateau is the first hand of Sarchik, with a curved knife, and the second one with three tips. 11. The wheel of the female initiation, and the bejon. 12. The sword and the staff of the pig. 13. The young womans skull cup and hook. 14. The vajra of the empowerment and the bow. 15. The brahmin lotus and the brahmin staff. 16. The three extremes of violence are now. 17. The lotus and the string of numbers are the two hands of the great and glorious one. 18. The same applies to the goddesses of the petals. 19. Then, the two hands of the yogin will appear, respectively. The first hand of the yogin will have a skull cup and the second one will have a skull cup. 20. The lotus and the conch are the most extensive. 21. The fetters and the shields of the pigs. 22. The jewels and ornaments of a young woman. 23. The bell of the empress and the bow. 24. The brahmans head and the vase. 25. The fierce woman is a snake, a peacock, or a peacock. 26. The lotus and the precious jewels of the great and glorious ones. 27. Likewise, the eight-fold instrument of the yogis hand is the same as the eight-fold lotus petal, and it is certain that the principal is just like it. 28. Now, they will be known by their names, and they will be known by the names of the goddesses of the leaves of the leaves of the leaves of the leaves of the leaves of the leaves of the leaves of the leaves of the leaves of the leaves of the leaves of 29. The first is fearlessness; the second is fierce, the second is time-bound, the fire-bound, the wind-bound, the cold, the fierce, the fierce, the fierce, the fierce, the fierce, the fierce, the fierce, the fierce, the fierce, the fierce, the fierce, t 30. The lotus petals of the great nostrils are the treasures of the lotus petals. 31. The first petal of the female initiation is the female, the illusory, the celestial, the noble, the victorious, the glorious, the glorious, the glorious, the glorious, the glorious, the glorious, the glorious, the glorious, the eight, the glorious, t 32. Some say, The rain of the pervasive is the fire. 33. Then the first petals of the pigs, and so forth, were called the bones, the seasonal signs, the faces of wrathful ones, the tongues, the crowns, the black ones, the fearsome ones, and the ugly ones. 34. Likewise, the leaves in front of the young woman are the lotus, the bodyless, the young, the wild animals, the jewel-rests, the beautiful eyes, the rotten, the beautiful. 35. The most wounded of all, the one with the most water-filled leaves, is called O king! 36. In the same way, the petals in front of the empress are made of a lotus petal, a vajra body, a golden one, a blue earth, a painting of a skull, a rambha, a painless one, and a very loose one. 37. The king of the gods of the excesses of hands, Lo, was born. 38. Then, in front of Brahma, there were leaves, and so on, and the leaves were made of earth, lotus, water, wisdom, speech, and lightning, and the faces of the female monks. 39. The wind is called the Low with the gods. Paragraphs: $ 0 3 5 7 9 16 18 25 28 32 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Three, one does not lightly discard or scatter the mind, and the mind is not defiled. 1. Four, one does not falsely set up offerings. 2. One cannot smear scriptures and images with yellow pigment because of its foul smell. 3. One cannot wash images with ghee. 4. Six, one does not use the fragrance of kūṭaja. 5. Because it smells strongly when burned. 6. It is similar to the smell of burning glue in China. 7. One makes offerings with fragrant flowers such as akā flowers, etc. 8. This flower is as big as a human hand. 9. Its color is red, resembling flesh. 10. This is the flower of pāṭalī. 11. Taixu says: 12. Westerners make offerings to the temples of various gods and ghosts. 13. Or using realgar, anointing, and washing with ghee. 14. All of these are foul substances, therefore called defiled offerings. 15. Bodhisattvas are not like this. 16. Kukkula means asps incense. 17. Asoka flowers are red flowers. 18. All of these are incense and flowers for offering to ghosts and spirits. 19. Therefore, they should not be used to make offerings to the Buddha. 20. Ji says: 21. It is said that there are six kinds of offerings without defilement. 22. Namely, there are five words for the five kinds of offerings. 23. Within the third word offering, it is divided into two. 24. Not lightly discarding means: 25. Not throwing objects as offerings, which is one. 26. Not scattered and not mixed with defilements is one. 27. Therefore, there are six kinds. 28. Yuan Shi completely differs from this. 29. Ce says: 30. First, self-hand offerings. 31. Second, free from contempt. 32. Third, free from negligence and other faults. 33. Fourth, free from contempt and so forth. 34. Fifth, free from flattery and greed. 35. Sixth, free from the fault of defilement of wealth. 36. The above specifically clarifies the nine kinds of offerings. 37. Below is a general explanation. 38. In it, first it explains using the three kinds of wealth as the previous nine kinds of offerings. 39. Second, it explains the offerings of freely transforming bodhisattvas. Paragraphs: $ 0 11 20 29 38 #
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Please segment these sentences into coherent paragraphs: 0. Because the absence of those two does not exist, the transformation of the basis is not reasonable. 1. The commentary says: 2. Moreover, if one does not believe in the existence of the ālaya consciousness, the transformation of the basis of the active consciousnesses is not established. 3. Using a concluding verse, three verses are used to raise objections, namely, The bodhisattva in the pure mind... and so forth. 4. In the pure mind refers to the wholesome consciousnesses. 5. Far removed from the five consciousnesses refers to the mental consciousness. 6. Without remainder means that except for the unwholesome and indeterminate [minds], there are no other contaminated wholesome mental consciousnesses. 7. It is said to be without remainder because it is free from the remaining contaminated [minds] within the uncontaminated [minds], not because there are any latent afflictions to be eliminated within the very antidotes themselves. 8. The transformation of the mind means the transformation of the basis of the mind. 9. How can you explain the transformation of the support if you do not admit the existence of the ālaya consciousness? 10. If you claim that the remedy is the transformation of the support, this is not reasonable, because the remedy is not the same as the elimination. 11. The remedy is not the same as the elimination, because the cause of elimination is the fruit of the remedy. The substance of the transformation of the support is the elimination. If you claim that the remedy is the elimination, then cause and fruit w 12. If you claim that the transformation of the support is the absence of seeds or the absence of substance, this is a different matter. Therefore, the text says OR. The many impure seeds are stored in mind, or it is claimed that the transformation of th 13. The absence of the two absences is not reasonable as the transformation of the support, because if the two exist, one can speak of the absence of seeds or the absence of substance, but if the two do not exist, one cannot speak of the absence of seeds 14. When the supramundane mind is actually present, it cannot be obtained. How can it be said that it lacks seeds or is completely extinguished? 15. The treatise says: 16. Next, what are the distinctions of this ālaya consciousness? 17. In brief, it should be known as threefold or fourfold. 18. Among them, the threefold means that it is distinguished by three kinds of perfuming: first, the distinction of perfuming by names and expressions; second, the distinction of perfuming by the view of self; third, the distinction of perfuming by the f 19. The fourfold means: first, the distinction of attraction; second, the distinction of retribution; third, the distinction of characteristics as conditions; fourth, the distinction of characteristics. 20. The commentary says: 21. As for what are the distinctions of this ālaya consciousness, it means that those who have already understood and accepted the characteristics of the ālaya consciousness ask about the distinctions. 22. The answer is threefold or fourfold, and so on. 23. The difference of perfuming of names and expressions means that because of the use of many names and expressions for self and dharmas, there are differences in perfuming of the uses of self and dharmas such as the human, heavenly, and other destinies 24. The difference of perfuming of the view of self means that because of the power of the view of a real self that defiles the manas with the four passions, there are differences in the perfuming that grasps a self in the ālaya consciousness. 25. The difference of perfuming of the elements of existence means that because of the power of the superior practices of merit, demerit, and immobility, there are differences in the perfuming of ignorance, etc., up to old age and death in the various de 26. The treatise says: 27. Among these, the difference of instigation means the newly produced perfuming. 28. If this did not exist, the condition of action as a cause of consciousness and the condition of grasping as a cause of becoming would not be established. 29. As for the difference of retribution, it is that retribution is differentiated in the various destinies through the power of action and becoming. If this consciousness did not exist, the seeds and the arising of dharmas in subsequent lives would not 30. As for the difference of the mode of activity of the object, it is that the mode of activity of the object of manas is the grasping of a self. If this did not exist, the object grasped by the defiled manas would not exist. 31. The above is a general explanation of the characteristics of the store consciousness. 32. The text now explains the four kinds of seeds and says, As for the difference of projection, it is the first arising of perfuming. This means that the first arising of the perfuming of verbalization is called the difference of projection, because it 33. If this did not exist, action would not be able to project consciousness, and grasping would not be able to project becoming. This means that this store consciousness, in dependence on the power of the perfuming of the propensities of the passions, i 34. The difference of retribution is that action is the condition for the difference of retribution in the various destinies. This means that the difference of retribution is attracted by action. 35. If this were not so, then the arising of dharmas in subsequent existence would not be possible without seeds. This means that if there were no roots, then there would be no branches, etc. 36. The difference of the characteristics of conditions is that the characteristics of the conditions of self-attachment in the manas. This means that this ālaya consciousness is the power that gives rise to the view of the aggregates in the defiled mana 37. If this were not so, then the object of self-attachment in the defiled manas would not be possible. If there were no difference in the characteristics of the conditions of this ālaya consciousness, then the object of self-attachment in the manas woul 38. The treatise says: 39. Among them, the difference of characteristics means that this consciousness has common characteristics and uncommon characteristics, characteristics of seeds that do not produce results and characteristics of seeds that produce results, and so on. Paragraphs: $ 1 3 15 20 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Because it always delights in increasing wholesome dharmas, it is called unpolluted precepts. 1. Because it acts according to one's wishes, it is called autonomous precepts. 2. Because it is not criticized by the wise, it is called the precepts praised by the sages. 3. Because it always abides in mindfulness and wisdom, it is called easy-to-practice precepts. 4. Because it is free from all faults, it is called irreproachable precepts. 5. Because it guards the sense faculties, it is called well-guarded precepts. 6. Because it is remembered by the buddhas, it is called renowned precepts. 7. Because one knows moderation in taking things according to the Dharma, it is called few-desires precepts. 8. Because it cuts off stinginess and greed, it is called contentment precepts. 9. Because body and mind are far removed, it is called far-removed precepts. 10. Because it is free from noisy speech, it is called forest-dwelling precepts. 11. Because it does not look to others' faces for gain, it is called complete noble lineage precepts. 12. Because it belongs to the roots of goodness, it is called the subtle practice of the precepts of austerity. 13. Because it gives rise to rebirth among humans and gods, it is called the precepts of following the teachings.🔽Because it saves all sentient beings, it is called the precepts of kindness. 14. Because it endures all suffering, it is called the precepts of compassion. 15. Because the mind does not become depressed, it is called the precepts of joy. 16. Because it is free from hatred and attachment, it is called the precepts of equanimity. 17. Because it subdues the mind, it is called the precepts of seeing one's own faults. 18. Because it protects the minds of others, it is called the precepts of being faultless. 19. Because it well protects the precepts, it is called the precepts of good restraint. 20. Because it brings sentient beings to maturity, it is called the precepts of generosity.🔽Because it has no wishes, it is called the precepts of patience. 21. Because it does not become weary or retreat, it is called the precepts of vigor. 22. Because it gathers and assists the dhyāna factors, it is called the precepts of dhyāna. 23. Because it is insatiable in the wholesome roots of much learning, it is called the precepts of wisdom. 24. Because wisdom is attained from much learning, it is called the precepts of seeking much learning. 25. Because it gathers and assists the seven factors of enlightenment, it is called the precept of associating with good friends. 26. Because it abandons wrong paths, it is called the precept of avoiding bad friends. 27. Because it contemplates impermanence, it is called the precept of not being attached to the body. 28. Because it diligently accumulates good roots, it is called the precept of not trusting in life. 29. Because the mind is deeply pure, it is called the precept of not regretting. 30. Because the practice is pure, it is called the precept of not being deceitful. 31. Because the mind is deeply free from defilements, it is called the precept of being free from heat. 32. Because it skillfully produces karma, it is called the precept of being free from worry. 33. Because it does not exalt itself, it is called the precept of being free from arrogance. 34. Because it is free from desire and lust, it is called the precept of not indulging in playfulness. 35. Because the mind is straightforward, it is called the precept of not being self-important. 36. Because the mind is well-balanced, it is called the precept of having a sense of shame. 37. Because evil thoughts do not arise, it is called the precept of being well-disciplined. 38. Because it extinguishes all afflictions, it is called the precept of tranquility. 39. Because it practices in accordance with the teachings, it is called the precept of following the teachings. Paragraphs: $ 0 13 20 27 34 #
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Please segment these sentences into coherent paragraphs: 0. Great Buddha's Crown Dhāraṇī Sūtra, Scroll 1 1. Chapter on the Questions of the Akaniṣṭha Heaven, from the Great Buddha's Crown Fearless Jewel Lotus Flower Dhāraṇī Sūtra, the Secret Treasury in the Hearts of All Tathāgatas, the Dhāraṇī Sūtra on the Questions of the Akaniṣṭha Heaven, Chapter 1 2. 1. The General Preamble to All Buddha's Crown Teachings: Thus have I heard. 3. At one time, the Blessed Buddha 4. was dwelling in the Akaniṣṭha Heaven. 5. There were innumerable heavenly beings🔽and the Akaniṣṭha Heaven 6. and its retinue, 7. with hundreds of thousands of myriads of koṭīs of innumerable heavenly beings. 8. There were also hundreds of thousands of myriads of bodhisattvas. 9. There were also hundreds of thousands of myriads of koṭīs of the chief gods of the giving heaven. 10. All the great yakṣa generals of the vajra 11. and their retinue, 12. each sat in front of the Buddha. 13. The World-Honored One was surrounded by the heavenly beings and others. 14. At that time, the Tathāgata was sitting on a seven-jeweled lotus flower in a seven-jeweled palace. 15. The palace had four gates. 16. The four pillars were all adorned with the seven treasures. 17. The palace was tall and spacious. 18. It emitted a great radiance. 19. Hundreds of thousands of myriads of koṭīs of light illuminated the ten directions. 20. The palace was adorned with a canopy made of a net of the seven treasures. 21. On the four sides above the palace, various flower banners and bells were hung, as well as banners of the seven treasures. 22. In front of the palace, there were various kinds of flowers and herbs. 23. The Tathāgata emitted a great radiance from his body. 24. Various colors emerged. 25. Above the Tathāgata's head, 26. he was fully endowed with the thirty-two marks. 27. He also emitted light of various colors. 28. The light was able to illuminate the trichiliocosm, 29. up to the peak of existence and down to the eighteen hells. 30. The light transformed into various colored jeweled clouds. 31. The clouds rained down various seven treasures and various colored exquisite lotus flowers in the sky, 32. covering the ground everywhere. 33. Various garments and heavenly ornaments for adorning the body. 34. Seven treasures, heavenly crowns, hairpins, bells, bracelets, and so forth. 35. Light emerges from the left side above the Tathāgata's head. 36. Each illuminates the buddhas in the worlds of the ten directions, a hundred thousand koṭīs in number. 37. The light on the right side of the Buddha. 38. Each illuminates the buddhas of the worlds of the ten directions, a hundred thousand koṭīs and innumerable in number. 39. All of them leap for joy and rejoice. Paragraphs: $ 0 2 13 23 35 #
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Please segment these sentences into coherent paragraphs: 0. The bhikṣu entered the water to cross the river and was in the lower part of the water. 1. The woman also crossed the river and was in the upper part of the water. 2. The bhikṣu saw this woman in the river about to drown. 3. He then thought: 4. The World-Honored One has already allowed: 5. 'If one sees a woman drowning in the water and pulls her out, there is no offense.' 6. Having thought this, 7. he then pulled her out. 8. After pulling her out, he gave rise to lustful thoughts. 9. He then further thought: 10. I am not an anāgāmin. 11. For an anāgāmin has no lustful thoughts. 12. I should be a sakṛd-āgāmin or a srota-āpanna. 13. He then brought the woman up onto the bank. 14. He then thought: 15. I now wish to abandon all precepts and live with this woman. 16. At that time, Upāli withdrew his spiritual powers and stood in front of him, saying: 17. Good man, 18. are you an arhat? 19. At that time, the bhikṣu then repented to Upāli. 20. Upāli expounded the Dharma for him. 21. The bhikṣu diligently contemplated and attained the fruit of arhatship. 22. ... until the sticks were collected and placed in the stone chamber. 23. At that time, in the country of Mathurā, there was the son of an elder. 24. He was in charge of the family business for some time. 25. Then he said to his parents, 26. Allow me to go forth. 27. Up to when Upagupta allowed him to go forth, 28. he expounded the Dharma for him, 29. causing him to enter the mountains to sit in meditation. 30. The bhikṣu accepted the teaching and entered the mountains, 31. sitting cross-legged under a tree. 32. Before this bhikṣu went forth, he had a beautiful wife. 33. When he was sitting in meditation, he thought of his wife. 34. At that time, Upagupta transformed into his wife and stood in front of him. 35. When the bhikṣu saw this, he said to her, 36. Why have you come? 37. The woman replied, 38. You called me. 39. The bhikṣu said, Paragraphs: $ 0 16 23 34 #
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Please segment these sentences into coherent paragraphs: 0. having undertaken insight with the burden of faith. Having resolved upon the burden of understanding: 1. having resolved thus, “If it is possible to produce the supramundane path by means of understanding, I shall produce it,” having undertaken it with the burden of understanding. 2. The one who is called a once-returner is the one who is called a one-seed, a one-seed, and a seven-returner at most.🔽The one who is called a once-returner is the one who is called a one-seed, a one-seed, and a seven-returner at most.🔽The one who is c 3. The one who is called a once-returner is the one who is called a one-seed, a one-seed, and a seven-returner at most. 4. The one who is called a once-returner is the one who is called a one-seed, a one-seed, and a seven-returner at most.🔽The one who is called a once-returner is the one who is called a one-seed, a one-seed, and a seven-returner at most.🔽The one who is c 5. The one who is called a once-returner is the one who is called a one-seed, a one-seed, and a seven-returner at most.🔽The one who is called a once- 6. But who determines their specific kinds of result? Some elders say that the previous cause determines them. 7. Others say that it is the first path, others that it is the three higher paths, and others that it is insight of the three paths. 8. Herein, in the case of those who say that the previous cause determines them, it follows that the first path has already been made the proximate cause, and that the three higher paths have arisen without a proximate cause. In the case of those who sa 9. it follows that the three higher paths are useless. In the case of those who say that it is the three higher paths that determine them, 10. it follows that the three higher paths have arisen even though the first path has not yet arisen. But the view of those who say that it is the insight of the three paths that determines them is correct. For if the insight of the three higher paths is 11. and if it is weaker still, he is one who attains Nibbāna in the intermediate state. 12. For some stream-enterers are fond of the round of rebirths and delight in it, and they go on wandering in the round again and again. 13. Anāthapiṇḍika the millionaire, the laywoman Visākhā, the two divine princes Cūḷa and Mahā-Rāṭṭha, 14. the divine prince Anekavaccha, Sakka Ruler of Gods, and the divine prince Nāgadatta—these people, who are fond of the round of rebirths and delight in it, will purify the six divine worlds from the beginning and will attain extinction in the Akaniṭṭh 15. And not only they, but also those who attain Arahantship after wandering on among human beings for seven times, 16. and those who attain Arahantship after wandering on among the gods for seven times. 17. They are not included here either. Those who wander on from time to time among the gods and from time to time among human beings, 18. but one who attains Arahantship is included here, and so the words “at most seven times” refer to the once-returner who is a dry-insight worker and makes an end to suffering after being reborn among the gods of the Suddhāvāsa realm and here among hum 19. but he is included here as one who attains Arahantship. So it should be understood that the words “at most seven times” are said of the type of once-returner who is a quick worker and who makes an end in the sixth or seventh existence.🔽“Having come t 20. the four among the five kinds of once-returners are excluded by the words “only once” and only one is included. For one kind of once-returner attains the fruit of once-returner here and attains Nibbāna here; 21. another attains it here and attains Nibbāna in the deva world; another attains it there and attains Nibbāna there; and another attains it there and returns here and attains Nibbāna here. These four are not included here. But the one who attains it he 22. Now, in order to show his classification, the Master said, “In the three emancipations” . 23. What is the difference between the one-seeder and the once-returner? The one-seeder has only one rebirth, while the once-returner has two. 24. This is the difference between them. One who is free from cankers by means of the void liberation is of four kinds according to the path. So too with the signless and the desireless liberations. Thus there are twelve kinds of arahats. 25. So it is said: “As the once-returners, so the arahats should be understood as twelve” . The eight and the eleven are self-evident. 26. The commentary on the second Sikkhāpada is finished. 27. The commentary on the Saṅkavā Sutta 28. In the eleventh , he carries, he brings about, the burden consisting of the new work on the dwelling, etc., thus he is a burden-carrier . Hence it is said: 29. “He initiates the new dwelling and he looks after the old one” . Training is so called because it should be trained in ;🔽the feet are so called because they are spread out ;🔽or they are so called because they are spread out by means of them . Trainin 30. the feet of the training are the training-rules . Hence it is said: “The training-rules that are called 31. He reveals: he makes them known.🔽He causes to take up: he causes them to take up by way of practice, with the mind not turned away, with right view well penetrated.🔽He encourages: he generates enthusiasm in them for concentration. 32. He gladdens: he gladdens them with the special qualities of the person who has attained the special qualities of that teaching. 33. He inspires: he makes their mental continuity bright by removing the defilements of lack of faith, etc. 34. He speaks gently: he speaks very subtly. 35. He speaks with reference to the offense: he speaks with reference to the offense, saying “You have committed an offense.” The offense is that unprofitable state by which one transgresses, by which one exceeds. 36. “By this” : by the offence. For that is what occurs after it has overcome a person who is transgressing. Hence it is said, “after transgressing, after overcoming” . “Let him accept” : let him consent by way of forgiveness. Hence it is said, “let him 37. ‘By this’ means ‘by the offence’: for this is what occurs after a person has been defeated by the offence. That is why it is said, ‘after surpassing and defeating’ . ‘Let him accept’ means ‘let him consent by acquiescence’ . That is why it is said, ‘ 38. The word “should” is to be taken in the sense of “must” . “White shoots”: white shoots that have come out from the seed. 39. The rest is clear. Paragraphs: $ 0 6 12 20 23 27 28 31 38 #
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Please segment these sentences into coherent paragraphs: 0. At that time, there was a poor upāsikā who was one hundred years old. 1. She saw the brāhmans, kṣatriyas, elders, householders, warriors, wives, daughters, and people of all ages making offerings of wonderful incense, flowers, and various other things, and she lamented her own poverty and lack of means to fulfill her wish 2. The Tathāgata's appearance in the world is extremely difficult to encounter, and the final offerings are even more difficult to make. Now, I am destitute and have nothing to express myself with. 3. Having had this thought, her grief doubled, and as she stood by the Buddha's feet, her heart was greatly distressed. Tears streamed down and soiled the Tathāgata's feet, and she said: 4. May I always get to see the Buddha in all my future lives. 5. The bhikṣuṇīs and upāsikās, having finished making offerings, then returned to their original places. 6. At that time, Ānanda again widely announced to the others, saying: 7. The bhikṣuṇīs and upāsikās have finished making offerings. You may come forward and make offerings in order. 8. At that time, the multitude came one after another to the Buddha's body. Having seen that the Tathāgata had already entered parinirvāṇa, they wailed and rolled on the ground, their hearts greatly distressed and sorrowful, and used various offerings t 9. At that time, the multitude of strong men all gathered together and said to each other: 10. How should we cremate the Tathāgata's body now? 11. When the World-Honored One was about to enter parinirvāṇa, he must have left instructions. 12. They then went together to ask Ānanda, saying: 13. We now wish to cremate the Tathāgata's body. What is the proper method? 14. When the World-Honored One was about to enter parinirvāṇa, he must have left instructions. We only wish that you would tell us. 15. At that time, Ānanda said to the strong men: 16. The Tathagata's last instructions on the cremation method are to be no different from that of a wheel-turning sage king. 17. Ānanda then fully explained the Buddha's previous instructions. 18. The strong men, upon hearing Ānanda's words, all together prepared the cremation implements. 19. First, they built a jeweled palanquin, intricately carved and adorned, and placed the Tathagata's body on the jeweled palanquin, burning incense and scattering flowers. 20. They made various kinds of music, singing praises. 21. Within the music, they spoke of the Dharma of suffering, emptiness, impermanence, no-self, and impurity. 22. Then, the strong men said to Ānanda: 23. Since the Tathagata has now entered parinirvāṇa, the final offerings are extremely difficult to encounter. We request to keep the Tathagata's body for seven days and seven nights, making offerings to our heart's content, enabling devas and humans to 24. Ānanda then took the strong men's words and asked Aniruddha. Aniruddha replied to Ānanda, saying: 25. Excellent! 26. As you wish. 27. At that time, Ānanda told the strong men: 28. Allow the Buddha's body to remain for seven days and seven nights so that you can make offerings to your heart's content. 29. When the strong men heard Ānanda's words, they were greatly saddened and delighted. They immediately made various offerings in the forest. After seven days, 30. the strong men wrapped the Tathāgata's body with new, clean cotton and fine silk, and then placed it in a golden coffin. In the golden coffin, they scattered sandalwood chips and various wonderful flowers. They then placed the golden coffin inside a 31. The devas in the sky scattered mandāra flowers, great mandāra flowers, mañjūṣa flowers, and great mañjūṣa flowers, and played heavenly music, making various offerings, and then in turn lowered the coffin lids. 32. At that time, the strong men said to each other: 33. The seven-day period is now over. We should carry the Tathāgata's coffin around the city, allowing the people to make offerings to their heart's content, and then cremate it to the south of the city. 34. Having said this, they immediately tried to carry the Tathāgata's coffin together, but they could not lift it, no matter how hard they tried. They were all surprised and did not know why. 35. They asked Aniruddha: 36. We people want to carry the Buddha's coffin around the city. 37. We will return to the south gate to make offerings and cremate it, exhausting our utmost strength, but we cannot lift it. We do not know what this is a sign of. 38. I only wish that the Venerable One would explain it for me. 39. Then Aniruddha said to the crowd, The reason is this: The devas in the sky want the Buddha's coffin to circumambulate the city. Paragraphs: $ 0 5 6 9 15 18 22 24 27 29 32 35 39 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Śrī-kṛṣṇa-yamāri-mahātantra-rāja-pañjikā-ratna-pradīpanāma. 2. In Tibetan: 3. The Commentary on the Great King of Tantras of Glorious Black Yamāri called The Precious Lamp. 4. Homage to glorious Vajrasattva. 5. You who put an end to the many agitated friends of Māra, who are very frightening, difficult to approach, 6. You who are the enemy of Māra, superior to the three worlds by the excellence of your own power,🔽May that glorious Yamāri, who is so, be my protector here and now. 7. Protected by him, I will slightly open this tantra that he taught. Please bear with me in this, O wise ones. 8. Here, it is from “Thus have I heard at one time” up to the end of the eighteenth chapter, “In order to pacify the demons, he said this.” 9. What does the text of this tantra teach? 10. It teaches the essence of this Bhagavān, his activity, and the causes for attaining him. 11. And it is like this: by the appropriate ones beginning with “The Bhagavān, the lord of all tathāgatas,” 12. his essence is taught. 13. By the appropriate ones beginning with “How do sentient beings enter… 14. the analysis of the divisions of karma,” 15. his activity is taught. 16. By the appropriate ones beginning with “One should not despise the master… 17. Thus, by whatever is appropriate, the cause for attaining the stage of this Bhagavat is taught. 18. Thus, this Tantra teaches the perfection of the aim of the Bhagavat Yamântaka himself and the perfection of the aim of others. 19. And, whoever is fortunate enough to train in this Tantra will gradually come to have the perfection of the aim of self and other. 20. Just as it is said in the Shri-cakramala: 21. Whoever practices this supreme human 22. will have a nature completely purified of all sins, 23. will attain the stage of the Tathagata,🔽and in life after life will be born 24. in the family of the Sugata, 25. and will become a righteous king. 26. Therefore, this tantra is the means of expression and its meaning is what is to be expressed. 27. Moreover, since it is connected with the means and that which arises from it, the unmistaken meaning is understood. 28. And since one practices with respect in accordance with one's understanding, one perfectly attains up to the nonabiding nirvana. 29. Therefore, those who possess the realization that this perfection of one's own and others' goals is accomplished by these branches, such as the purpose, understand. 30. Thus, those who definitely enter this [tantra] will never be without purpose, even through reasoning. Moreover, since the perfect Buddha is extremely compassionate, it is impossible for him to speak words that are meaningless to others. 31. It is also reasonable to engage in this tantra out of respect for the pure scriptures alone. 32. As a verse says: 33. The scriptures are words of trust 34. and should be known as scriptures that exhaust faults.🔽Because faults are exhausted, it is unreasonable to say 35. that he spoke false words, because there is no cause for that. 36. If it is true that this tantra teaches the method for benefiting oneself and others through generosity and so forth, 37. then why does this tantra teach killing and so forth, which are not beneficial to others? 38. It also teaches activities such as bringing women under one’s power, and this is🔽prohibited in the Mother of the Victorious Ones: 39. Do not use violent mantras, do not use mantras to unite with women. Paragraphs: $ 0 2 4 8 9 18 26 30 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Oṃ huṃ vajra huṃ phaṭ Again, she spoke the mantra of the yakṣiṇī Mahā-ka-tarā-ya-ni, saying: 1. Oṃ kīli kīli hūṃ hūṃ hī hī phaṭ phaṭ svāhā.🔽He also spoke the mantra of the female spirit of the Lāṇīkāya Tathāgatas:🔽Oṃ lāṇḍavayaka ri aṭaṭa hase ni sādhakāya pūrite mahāvajra lāpa tarana ri suva raṇa ha siddhi ma ni hṛda ni sarva namakṣara śama ni 2. He also spoke the mantra of the female spirit of the Saṃkusumitarāja Tathāgatas: 3. Mahābhūteśvarī Oṃ yamani ghaṭani agni mīḍhṛti vajra ni khecara nṛsuro haḥ siddhi śikṣa siddhi nanado dhana sādhakā niyata pāvana hṛṣa svāhā.🔽Again, he spoke the mantra of the Rākṣasa Kṣetrapāla: 4. Oṃ hīma ghanāri vidhakā vidhakā vajra vajra nemajā ghanarā bhasti rakṣa māthani bhagavān nīyata pāvana svāhā. Again, he spoke the mantra of the Ghaṇṭā Kṣetrapāla: 5. Bhrīḥ koṭi mukha kṣaṭa kṣaṭa dhvaṃ dhvaṃ vajra vajra huṃ huṃ huṃ phaṭ bhagavān namo'stu te hṛḥ svāhā.🔽Again, he spoke the mantra of Jāta-mukha-gaṇapati:🔽 Om bhitari matha ni jaha jaha jāta-suvarṇa-pūjite hūṃ ha ha ha phaṭ svāhā. 6. Again, he spoke the mantra of Śubha-gaṇapati:🔽 Om śubha-gaṇapati svāhā. 7. Oṃ śubha-puryanī-mañjuśrī-kāya-meghasphuraṇa-māyā-garbha-suprabhā-jvalana-mālā-vibhūṣaṇī-namo buddhāya | 8. If a person recites this according to the Dharma, they will surely attain accomplishment. 9. Next, Vajrapāṇi, the great lord of secrets, subdued the great king of the Mahāyoga Tantra. 10. He spoke the mudrā method of the eight great Kṣetrapālas. 11. With both hands make a fist. 12. Cross the little fingers. 13. Extend the index fingers and hook them again - this is the mudrā of the Kṣetrapāla. 14. Again, use both hands to cross them. 15. The index finger should be like a hook. 16. This is the mudrā of Mahākātyāyanī Pṛthivī. 17. Use the previous mudrā with the middle fingers interlocked. 18. The little fingers are inserted inside. 19. This is the mudrā of Pṛthivī, the daughter of the non-believer who destroys all non-believers. 20. Those who believe will give rise to reverence and love. 21. With the previous mudrā, extend both index fingers. 22. This is the mudrā of Vāruṇī Pṛthivī. 23. Use incense, flowers, and ointments for offerings. 24. Also use alcohol, food, fish, and meat for offerings. 25. In an instant, all Pṛthivīs will be accomplished. 26. Again, use both hands to make a firm fist. 27. Cross the two index fingers. 28. This is the mudrā of Sañjñā Kātyāyanī Pṛthivī. 29. This mudrā can be used to bind all Pṛthivīs. 30. Again, extend the left index finger. 31. It can subdue all Pṛthivī daughters. 32. Again, use both hands to make a fist. 33. Cross the two little fingers. 34. Extend the two index fingers and make them into hooks again. 35. This mudra can summon the gods of the three realms, 36. Up to Maheśvara, Brahmā, and others. 37. They will all be subdued and quickly attain accomplishment. 38. Thus did Vajrapāṇi, the lord of great wrathful ones, speak. 39. The method of the mudras of the eight great Kṣetrapālas. Paragraphs: $ 0 9 11 23 26 32 38 #
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Please segment these sentences into coherent paragraphs: 0. What are the causes and conditions? 1. Why is the characteristic of form change and decay?🔽Why is the characteristic of feeling to experience? 2. Why is the characteristic of perception to cognize equally? 3. Why is the characteristic of mental formations to create? 4. Why is the characteristic of consciousness to cognize? 5. It is because those dharmas🔽are originally so by nature. 6. They are originally so by their own-nature.🔽They are originally so by the nature of dharmas. 7. This very suchness 8. is called principle. 9. The skillful means of yoga.🔽Either just like this, 10. or different from this, 11. or not like this.🔽All rely on suchness. 12. All return to the principle of suchness. 13. Causing the mind to abide peacefully. 14. Causing the mind to understand clearly.🔽This is called the principle of suchness. 15. This is called relying on the four principles. 16. Contemplate the teachings that correspond to the characteristics of the aggregates. 17. Therefore, know that the nature of dharmas is like this. 18. All are so. 19. There is not a single dharma that obstructs. 20. Understand it without fault. 21. Grasp it and problems arise. 22. But rely on the four principles of reason:🔽Dependent origination,🔽function, 23. proof, 24. and natural law. 25. Contemplate and observe, 26. then the two truths are both understood, 27. and the one mind is unobstructed. 28. Question: 29. The myriad dharmas are only consciousness. 30. The correct measure can be known. 31. It is also said: 32. When objects cease, consciousness disappears. 33. Both mind and objects are eliminated. 34. Now contemplating the aggregates, sense bases, and elements, etc., 35. As analyzed above, their nature and characteristics are distinct. 36. How are they the same? 37. Brushed away at the same time? 38. Answer: 39. Above, it is distinguished according to conventional truth. Paragraphs: $ 0 5 9 16 22 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Why do you want to distinguish these four syllables? 1. This is the wheel of error. 2. This is the first letter of the alphabet. 3. The first stage of the wheel is the first stage of the wheel. 4. The letter Atharata is a word that is distinguished from the letter Atharata. 5. The three types of tathagatas are the Rochana and so on. 6. There is a text. 7. The meaning of the cycle of the wheel is as follows: To whom is it taught? 8. The meaning of the meaning of the desire to be manifest is the chapter. 9. The assembly of languages. 10. This concludes the explanation of the fifth chapter. 11. The meditation on seeking the seal is called the doer of the siddhis. 12. I prayed to him to give me this blessing. 13. Then he said, The Buddha is beyond all. 14. This is the meaning of the previously mentioned. 15. You are the nature of the vajra of the mist. 16. This is the reason why the Buddha said, I am a beggar. 17. The word hatred is a very clear indicator of what is to be hated. 18. The self-seal is the self-seal of the tathāgatas. 19. The mandala is the seat of all the gods. 20. This means that all the deities of the mandala are found in the mandala from the lord of the mandala, the Great One. 21. The word all is more than the scriptures. 22. This is the master of the mandala. 23. The first chapter explains the five aspects of the Helpless One: Not to walk. 24. Therefore, in order to be able to understand the stages of anger, delusion, subtlety, desire, jealousy, and the envy of the dead, he is able to manifest, to manifest, to manifest, to manifest, to manifest, to manifest, to manifest, to manifest, to ma 25. Do you meditate on the benefits of being rich or poor? 26. They are like the head of a cow, a pig, a cow, a cow, and a cow, and they are like the head of a cow, and they are like the head of a cow, and they are like the head of a cow, and they are like the head of a cow, and they are like the head of a cow, 27. The king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king 28. He is the one who is immovable, the one who makes appearances, the one who has infinite appearances, and the one who accomplishes all things. 29. The mandala is always the gods of the wheel. 30. The word to write is to be cultivated. 31. The fire offering is a ritual ritual of the inner nature of the ambrosia. 32. The word they means that the form of a deity is satisfied. 33. The words to the pledges refer to the pledges of the people of Gokda and Haran. 34. The ritual of the ambrosia ritual is to be performed according to the instructions. 35. The vows are the definitive actions. 36. The mandala is constructed, and so on. 37. The first is the crown. 38. This means that after entering the mandala, the water empowerment is followed by the crown empowerment. 39. The word own means to confer the vajra empowerment. Paragraphs: $ 0 7 11 18 25 30 36 #
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Please segment these sentences into coherent paragraphs: 0. I take refuge in the Dharma of peace, the supreme of those free from desire. 1. For the sake of the supreme of the assemblies, I take refuge in the irreversible community of bodhisattvas. 2. I call this name in order to liberate the infinite realms of sentient beings from the sufferings of saṃsāra, to protect them from the forces of evil, and to bring them to the highest wisdom of omniscience. 3. The Buddhas wisdom, the Buddhas eye, and the knowledge of the true nature of phenomena, and the knowledge of the Buddhas knowledge of the Buddhas unobscured wisdom, the knowledge of the Buddhas knowledge of the Buddhas knowledge of the Buddhas knowle 4. In the presence of the teacher, the name of the teacher, and all the buddhas and bodhisattvas, I will generate the mind of unsurpassed, perfect, complete awakening. 5. This is the third time. 6. I dedicate this root of virtue, which arises from confessing my sins, taking refuge in the three, and generating the spirit of enlightenment, to unsurpassed, perfect, complete enlightenment. 7. In a world without a protector, without a refuge, without a place to stay, without a protector, without a protector, without a continent. 8. I will be a refuge, a refuge, a refuge, a friend, and a refuge. 9. I will send all sentient beings who have not crossed the ocean of existence. 10. In the realm of the Dharma, free of obscurations, they pass into nirvana, and those who have not passed into nirvana pass into nirvana. 11. The breathless ones are allowed to breathe. 12. This is the third time. 13. Thus, the mind of awakening is called I am this. 14. The creator perceives the limitless number of sentient beings as the relative of a father, a sister, a brother, a son, a daughter, a friend, or a relative. 15. And, as soon as they are separated, they are able to generate a root of virtue according to their capacity, according to their strength, and according to their capacity. 16. From now on, they will give a little, keep discipline, perfect patience, work diligently, and engage in meditative equipoise. 17. They will discern with insight, and train in skillful means. All this is for the benefit, benefit, and happiness of all sentient beings. 18. They are the basis of unsurpassed, perfect, complete awakening. 19. They follow the Great Vehicle according to the great compassion of those who dwell on the great ground. 20. Therefore, I am a bodhisattva disciple. 21. From now on, the master said, I am a bodhisattva. 22. This is the third time. 23. In this way, you should make the previous dedication of merit, the gathering of the merit, and so on, to protect them, and the following according to the Mahayana. 24. In the presence of the form of the tathāgata, I prostrate to all the buddhas and bodhisattvas and ask them to know me. 25. In front of me. 26. This is the bodhisattvas commitment to the discipline. 27. If you accept that there is no such guru, 28. The Buddha replied, O Teacher, please accept me! And, having given up knowing such a name, the Teacher said, From now on, I will be called a bodhisattva. 29. The Buddha and the Bodhisattvas praised him immediately after the prayer. 30. I will always think of this, so that my virtue will increase. 31. The bodhisattva should take the vows according to the ritual instructions in the Bodhisattvas Collection of Vases and so forth. 32. Some of the intermediate masters also take the vows of a bodhisattva, as long as they are worthy of the vows of the lay practitioner, due to their encounters with spiritual teachers and so on. 33. The first is that the vows of the lay practitioner are only valid for as long as the previous one is in the power of the unruly. 34. In this way, the bodhisattva vows are not valid for as long as the vows of the lay practitioner are valid. 35. But it is because of the specifics of the sense organs that one understands the divisions of the ritual that apprehends it. 36. The correct adoption of the opposite ethical discipline is to take the four vows of the lay practitioner, the vows of the virtuous practitioner, the vows of the monk, and the vows of the place of the practitioner, as the individual's specific charact 37. This is because a person who is free from the three kinds of negative actions of body, speech, and mind, and who is attached to the desire, and who lives in a household, takes refuge in the Three Jewels. 38. First, as long as you are alive, you must make sure that you are doing the right thing to eliminate the five things you should avoid. 39. The vows of the lay practitioner who takes refuge in the Three Jewels until he reaches enlightenment and the vows of the bodhisattva who takes refuge in something other than the bodhisattvas mind are not possible because they are a support for him as Paragraphs: $ 0 4 7 13 20 24 27 31 37 #
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Please segment these sentences into coherent paragraphs: 0. always accomplish Vajrasattva. 1. Excitement, regret, sleep, and so on 2. should be strenuously abandoned.🔽Otherwise, even in a hundred million eons, 3. success will not occur. 4. Having bowed with all things to the lord, the vajra master, 5. the form of the indivisible three vajras, 6. one should enjoy the secret success. 7. Without signs, without appearances, 8. endowed with the method of one's own body, 9. one should strenuously cultivate Vajrasattva, the supreme bliss. 10. Having understood it thus with effort, 11. the lord of all the vajra nature, 12. inseparable from the nature of the vajra holder,🔽should practice the good conduct of the secret observances, 13. which is the manifestation of various activities. 14. By means of the good method,🔽he should be purified by supreme joy, 15. and should abide in the form 16. of whatever is despised by the worldly, 17. which arises from the conceptual mind. 18. The one who is engaged in the secret observances, 19. who is abiding in the secret as explained in the glorious Guhyasamāja, 20. who has made feces and urine his food, 21. will certainly become a vessel for practice. 22. And also the other good observances,🔽having consecrated the distinctions such as the vowels and so forth 23. and the binding of the seals, 24. all the good practices taught in the tantras, 25. this good vajra statement, 26. The secret conduct that is unsurpassed 27. Was taught by Vajra Mind. 28. I will explain it. 29. What was taught by Vajra Mind 30. I will explain.🔽In order to benefit the practitioner 31. Who desires the result of buddhahood, 32. The one who is equipoised and silent 33. Should rest in the form of aspiration. 34. Through the yoga of one’s desired deity, 35. One should wander about like a flesh-eater. 36. Having become weary again and again, 37. One should meditate on what is called “Vajrasattva.” 38. One who is always endowed with meditation 39. Should realize it by means of reasoning.🔽One should wander in towns, cities, and villages, Paragraphs: $ 0 4 7 12 18 22 26 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Moment by moment, the true and the conventional are both operative. 1. Because it is effortless, it spontaneously turns. 2. The treatise states: 3. Because it can give rise to all practices within all practices. 4. The commentary states: 5. This is the third logical proof. 6. The Daśabhūmika-vibhāṣā-śāstra states: 7. The first ground up to the sixth ground is called the stage of little practice. 8. The seventh ground is called the stage of great practice, and from the eighth ground onward it is called the stage of extensive practice. Within each practice of the first six grounds, one cultivates all practices. 9. Therefore, it is called small. 10. Although the seventh ground is also like this, 11. By the expedient wisdom that realizes emptiness, 12. It gives rise to the supreme practices within existence. 13. It is superior to the first six grounds, so it is established as great. 14. In the first five grounds, 15. Although it is difficult to combine the true and conventional, practicing them together, 16. It still requires great effort to be able to give rise to them. 17. In this seventh ground, although it is not spontaneous, 18. With little effort, it can immediately manifest. 19. Therefore, it is different from the previous grounds and is called great. 20. From the eighth ground onward, 21. In all practices, one cultivates all practices. 22. Therefore, it is called vast. However, the old Ground Sutra says: 23. From the stage of resolute practice onward, it is called small. 24. From the first ground up to the sixth ground, it is called great. 25. From the seventh ground onward, it is called vast. 26. Because before the path of seeing, one cultivates one practice within one practice, it is called small. 27. Next, in the six grounds, one cultivates all practices within one practice, so it is called great. 28. The seventh ground and above, practicing the true and conventional together, is called vast. 29. The different perspectives do not contradict each other. Now, the Bodhisattva Stage Yoga Sutra in forty-eight scrolls states: 30. The first eon is called the pāramitā. 31. The second eon is called the proximate pāramitā. 32. The third eon is called the great pāramitā. This is based on the distinction of the pāramitās. 33. It is also not contradictory. However, before the first ground, within the six pāramitās, 34. One cultivates one practice within one practice. 35. From the first ground onward, 36. Within the six pāramitās, 37. One cultivates all practices within one practice. 38. From the eighth ground onward, 39. One cultivates all practices within all practices. Paragraphs: $ 0 2 6 14 20 29 33 #
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Please segment these sentences into coherent paragraphs: 0. The Dharma King takes pity on the world, therefore arising from the raging flames, 1. The Sugata's inconceivable power, the radiance is even more extraordinary. 2. At that time, all the assembly, all had feelings of shock and awe, 3. With pure minds, they uttered high praise, joyfully leaping with unprecedented joy, saying: 4. How marvelous! 5. The great spiritual powers, the power is unmatched, the profound Buddha realm, is inconceivable. 6. One thousand beings, having seen this spiritual manifestation, 7. In all dharmas, they do not grasp, and well attain mental liberation. 8. Akasagarbha should know, when the Lion for the sake of the world, 9. Requests the Buddha to arise again, at that time, one thousand beings, 10. At the site of the Well-Gone One, they witnessed the Buddha's spiritual transformations, 11. Their minds correctly oriented towards the path of unsurpassed enlightenment. 12. Having greatly benefited the world with great compassion, 13. The Buddha then entered nirvana. 14. The lion also gave up his body and immediately upon his death, suddenly took rebirth in the Brahma Heaven. 15. The Brahma Heaven descended from above, scattering heavenly sandalwood powder, 16. As an offering to the site of the Tathāgata's cremation. 17. After the parinirvāṇa of Ratnāṃśa, there was a Buddha named Samantabhadra, 18. The most excellent honored one among humans, the great sage of the heavenly kings, 19. Out of compassion for sentient beings, appeared in the world. 20. This Buddha, sitting under the bodhi tree, attained perfect enlightenment, 21. The Brahma Heaven prepared delicious food and made offerings to the World-Honored One, 22. Touching his feet with his head in reverence, requested the Buddha to turn the wheel of the Dharma. 23. The Tathāgata Samantabhadra knew the Brahma Heaven's mind 24. and silently assented. 25. The Brahma Heaven greatly rejoiced and, at the place of burning his body, further made great vows. 26. This Brahma Heaven had already cultivated inconceivable goodness. 27. In the past, for one kalpa, he made offerings to five thousand Buddhas, 28. with utmost sincerity he respected the World-Honored One and served the Honored One among humans. 29. He also said to Akṣayamati: 30. If you have wisdom, do not give rise to different views, 31. The Brahma Heaven of that time is none other than you now. 32. The five thousand Buddhas of the past, the Well-Gone Ones who entered parinirvāṇa, 33. I clearly see you in front of each and every Buddha, 34. burning your body as an offering, seeking the foremost bodhi. 35. The many thousands of Buddhas of the past, who have entered parinirvāṇa and left behind relics, 36. In this way, in the abodes of all Buddhas, I gave up my body, hands, and feet. 37. For the sake of benefiting sentient beings, I cultivated the practices of a bodhisattva, 38. In the near and distant worlds, I have thoroughly understood them all. 39. Always in hundreds of thousands of lifetimes, I diligently cultivated all the difficult practices, Paragraphs: $ 0 6 12 17 21 29 35 #
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Please segment these sentences into coherent paragraphs: 0. “Monks, 1. he went forth in the teachings of the totally and completely awakened Buddha Kāśyapa. 2. The one who gave him ordination 3. was praised by the Blessed One, the totally and completely awakened Buddha Kāśyapa, as foremost among those who restrain their senses. 4. Although he practiced pure conduct all his life, he did not achieve any of the great qualities. 5. At the time of his death, he made this aspiration: 6. I have practiced pure conduct for as long as I have lived in the presence of the Blessed One, the Worthy One, the Perfect Buddha Kāśyapa, the unsurpassed teacher of gods and humans. 7. But I have not attained any of the assemblies of qualities. 8. By this root of virtue,🔽may I go forth into the doctrine of the Blessed One, the Worthy One, the Perfectly Awakened One, the Joyful One, who has given the prediction to the young brahmin Uttara: 9. ‘Young brahmin, when the lifespan of beings is one hundred years, you will become the Tathāgata, the Arhat, the Perfectly Awakened One, the one with proper knowledge and conduct, the Sugata, the one who knows the world, the unsurpassed guide who tame 10. He will abandon all afflictive emotions, manifest arhatship,🔽and just as the Blessed One, the perfect and complete Buddha Kāśyapa, declared my preceptor to be foremost among those who restrain their senses, 11. may the Blessed One, the Śākya King, the chief of the Śākyas, declare me to be foremost among those who restrain their senses.” 12. And so, by the power of that aspiration, the Thus-Gone One has declared him to be foremost among those who restrain their senses. 13. Monks, 14. therefore 15. you should strive to abandon actions that are entirely negative,🔽and you should train in this way.” 16. The Story of the Monk Who Restrained His Senses 17. In Śrāvastī. 18. A monk became ill. He went to the doctor and said, 19. “Sir, I have this kind of illness. 20. Please prescribe medicine for me.” 21. The doctor said, 22. “Noble one, take ghee. You will recover.” 23. The monk said, 24. “Sir, the Blessed One does not allow it.” 25. The doctor said, 26. “Noble one, your teacher 27. is compassionate. He will allow it.” 28. The monk reported this matter to the monks. 29. The monks reported it to the Blessed One, who said, 30. “Therefore, 31. I allow sick monks to take ghee according to the doctor’s instructions.” 32. The Setting 33. was in Śrāvastī. 34. The temple for the Sangha of nuns should be three stories. 35. The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories. 36. The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories. 37. The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories. 38. The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for the Sangha of nuns should be three stories.🔽The temple for 39. The temple for the Sangha of nuns should be three stories. Paragraphs: $ 0 16 18 32 34 #
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Please segment these sentences into coherent paragraphs: 0. What are the four? 1. They are: thinking, striving, heavy, and hiding from one place to another. 2. How does one think?🔽One thinks, “I will steal.” 3. Thus, one thinks. 4. How does one strive? 5. One strives with one’s hands and feet. 6. He makes effort in this way. 7. How is it heavy? 8. Five māṣakas or more than five māṣakas. 9. It is heavy in this way. 10. How is it hidden from one place to another? 11. It is hidden from the place where it was put to another place. 12. It is hidden from one place to another in this way. 13. If a monk, for these four reasons, takes what is heavy and belongs to others without giving the price, he commits an offense entailing defeat. 14. Moreover, if a monk, for four reasons, takes what is heavy and belongs to others without giving the price, he commits an offense entailing defeat. 15. What are the four? 16. They are guarding, ownership, heaviness, and hiding from one place to another. 17. How is it guarded? 18. It is like this: heavy goods of humans are in a container such as🔽a basket. 19. They are stored in large copper containers, copper vessels, clay jars, boxes, or leather bags. 20. They are guarded by such guards as 21. an army of elephants, an army of horses, an army of chariots, and an army of infantry. 22. They are guarded by these. 23. This is how they are guarded. 24. How are they owned? 25. It is like this. 26. Heavy goods of humans are stored in containers such as 27. large copper containers, copper vessels, clay jars, boxes, or leather bags. 28. They are owned by saying, “These are ours.” 29. This is how they are owned. 30. How are they heavy? 31. Five māṣas, 32. More than five maśakas. 33. It is heavy in this way. 34. How is it hidden from one place to another? 35. It is hidden from the place where it was put to another place. 36. It is hidden in this way from one place to another. 37. If a monk, because of these four reasons, takes what is heavy and belongs to others without giving the price, he commits a pārājika. 38. Moreover, if a monk, because of four reasons, takes what is heavy and belongs to others without giving the price, he commits a pārājika. 39. What are the four? Paragraphs: $ 0 4 7 10 13 15 18 24 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Imagining the old mountain road to return home. 1. The new brocade of the illuminated gate confuses the eyes of the family. 2. The transformed monk holds his alms bowl and begs for a verse. The transformed monk holds his alms bowl and begs for a verse. Now I entrust everything to you. 3. When you return, I will test your descendants. 4. The various dusts are fully contained in the alms bowl. 5. One sentence covers the inverted basin. 6. Seeing others elsewhere, I know Xuefeng. 7. Eating my own food, I recognize Yunmen. 8. The fundamental mind is willing to repay the strength of the donors. 9. Developing the true potential to repay the kindness of giving. 10. Duan Chan person opens the field and begs for a verse. Duan Chan person opens the field and begs for a verse. The monk's field has a beginning. 11. The fundamental meaning, together we go out to ask the donors.🔽In the spring gully, the clouds and brocade dawn is plowed open. 12. On the moon ford, the training light is broken and cold. 13. The stomach is full, bound with three strips of bamboo. 14. When the work is done, the body moves up the hundred-foot pole. 15. Just right, see the rules and regulations. 16. The valley sound and the reflected image are all the same. 17. Shan Zhiyu requests a verse. The wonderful touch manifests, not washing away dust. 18. At the Lengyan assembly, one who awakens to the mind. 19. The hidden fish's dwelling place, half a pole of water. 20. The withered tree's form and skeleton, a scoop of spring. 21. The amount of a drop is the same as the nature of the Dharma realm. 22. Hair, dust, and purity, the body of empty space. 23. In the southern garden, responding to questions, I snap my fingers. 24. In use, it is continuous, the valley has spirit. 25. Chan Upāsaka begs for salt and requests a verse. A person living by the sea does not farm. 26. The livelihood is pure and white, passed down by the family.🔽Thunder roars at the foot of the mountain, the tide stretches across the snow. 27. Mud and sand emerge from the passage, salt spreads over the lotus. 28. The color of ice jade, receiving the power of killing and refining. 29. The nourishment of bracken and wild vegetables, combined. 30. Conditions. 31. The tongue has the wondrous and perfect eye. 32. Cutting off the five flavors of Chan in the monasteries. 33. Chong the monk requests a verse for Moan. In the silent state, the bottom is the hut. 34. The one who strikes the hammer is a fellow practitioner. 35. Deeply understand the iron mill, do not be upside down. 36. Truly see Mount Moshang is neither female nor male. 37. Sitting inside, the water and sky can be clear and clear. 38. In front of the gate, the flower rain is allowed to be scattered. 39. One word of wondrous realization transcends names and forms. Paragraphs: $ 0 10 17 25 33 #
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Please segment these sentences into coherent paragraphs: 0. How do you contradict yourself? 1. As a verse from the Brahma King's Questions Sūtra says: 2. If there are those who understand emptiness, they all see the nature of dharmas. 3. And as a verse from the Laṅkāvatāra Sūtra says: 4. If apart from the combination, there is no such substance, 5. Therefore emptiness is unarisen, I say it has no intrinsic nature. 6. In this way, you contradict your own scriptures. 7. The treatise says: 8. Haven't you heard? 9. As the Diamond Prajñāpāramitā Sūtra says: 10. If one understands my teaching as being like a raft, one should abandon even the Dharma, let alone non-Dharma. 11. And as the Mahāprajñāpāramitā Sūtra says: 12. Not observing form as empty, not observing form as not empty, this is called the view of emptiness, which is also attachment, so it must be stopped. 13. If there are those who make distinctions of non-emptiness, this should also be abandoned. 14. Because these two attachments have great faults, not abandoning emptiness has faults. 15. Such various views and faults disturb the mind. The Tathāgata, in order to cut off the seeds of suffering for those sentient beings who have not yet escaped suffering, gives rise to the first great compassion. 16. As a verse says: 17. The Tathāgata teaches the Dharma of emptiness in order to transcend all views. 18. The commentary states: 19. Views refer to the views of the body, etc., and emptiness refers to the emptiness of the internal sense bases, etc., which are the antidotes. 20. If there are sentient beings whose wholesome roots are not yet mature and who have not yet attained the profound forbearance of the non-arising of dharmas, they do not understand the right path. 21. As a verse says: 22. Those who see emptiness 23. The commentary states: 24. What is meant by those who see emptiness? 25. It means clinging to emptiness, saying there is this emptiness. 26. What faults are there in this clinging to emptiness? 27. As a verse says: 28. It is said that they are incurable. 29. The Buddha said that those sentient beings with the view of emptiness are incurable. 30. What does this mean? 31. It is like taking a laxative that stimulates all illnesses but does not release them, instead creating a serious illness. 32. In the same way, the teaching of emptiness is to abandon all wrong views; 33. if one still clings to emptiness, it is said that they are incurable. 34. For this reason, abandoning emptiness is not a fault. 35. Moreover, it is like a person whose cart gets stuck in mud. In order to get the cart out, they tell another person: 36. Give me nothing, so that I can get my cart out. 37. But that other person, having gotten the cart out, asks the owner of the cart for nothing. 38. Because they do not understand the meaning of those words, they are ridiculed by the wise. 39. Therefore, you should not cling to emptiness as if it were existent. Paragraphs: $ 0 7 16 20 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, undertaking is 1. generosity. Striving is 2. pleasant speech. 3. Discernment is 4. altruism. 5. Accomplishment is 6. consistency of behavior. 7. Moreover, undertaking is 8. great love. 9. 2. The practice of the vow is 10. great compassion. 11. 3. The practice of discernment is 12. great joy. 13. 4. The practice of achievement is 14. great equanimity. 15. Moreover, the practice of the vow is 16. the purification of the field. 17. The practice of discernment is 18. the retention of the holy Dharma. 19. The practice of achievement is 20. the maturation of living beings. 21. Moreover, the practice of the vow is 22. the knowledge of the demon of the aggregates. 23. The practice of discernment is 24. the transcendence of the demon of the afflictions. 25. The practice of achievement is 26. the abandonment of the demon of the lord of death. 27. The practice of discernment is 28. the defeat of the demon of the son of gods. 29. Moreover, the practice of the vow is🔽the knowledge of suffering. 30. The practice of discernment is 31. the abandonment of the origin. 32. The practice of achievement is 33. The path is meditation. 34. Accomplishment is 35. making cessation manifest. 36. Moreover, undertaking is 37. mindfulness engaged with the body. 38. Striving is 39. mindfulness engaged with feelings. Paragraphs: $ 0 9 15 21 29 36 #
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Please segment these sentences into coherent paragraphs: 0. The essence of the five tathāgatas, which are gathered together by means of their own side, is the radiance of the wisdom channel that arises from the five tathāgatas, such as the Yegebruḥ and so forth. 1. Think about it. 2. OM AISHVASAVA TETE VAJRA SUTRAM MEDRAYA JAM MAHALA SUTRANAYA HUM I pray to the one who has given the vision. 3. In the same way, by changing the name, I will make supplications to the jewel-like Buddha and so forth. 4. The view of the blazing of the sun, moon, and path in the two actions of the Mañjuśrī vajra and the view of the blazing of the letter ja are the hook. 5. The Buddha was especially interested in the wisdom essence that the Blessed One had created. 6. The strands in your hand are covered in their own color. 7. Because he is called the Yogi, he abides in the Yogi of Mañjuśrī. 8. I will gather with the disciples who have mastered the yogic techniques of the nectar. 9. A-A-Nuka-Gata Sar-Dharma. 10. The king of Brahmas, Rāṇuṭṭha, Sarvadharma, 11. Atinda Nuga Sarvadarma. 12. This is how the mandala is divided into two parts, and the mandala is divided into twenty parts. 13. Then, after the assembly, remove the five ambrosias and the five ambrosias, and make them smaller in three syllables. Then, ask them questions and place them in a golden container. 14. I will offer incense, flowers, and incense, and cover my hands. I will also recite the mantra and protect it. 15. Then the mandala asked the ground and placed it on the ground. 16. After the flower has been scattered, the mandala of Mañjuśrī, which is located on the surface of the sky, is visited. The offering is performed first and the offering is performed in full. 17. Imagine that you have the same connection and that your friend is the form of a cooked nectar. 18. The moon and sun are yellow in color, and the sun and moon are yellow in color. 19. The watchman also held the watchman with his right hand and placed it on his lap. 20. The one-pointed man was given to the hands of a friend named Jajajajaja. 21. The companion who is doing the deed will look directly at him and say, Jajjajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajajaja 22. The glorious Mañjuśrī Dorjé lived in the west and south, facing east and north, and he had a space called the sky line called the Brahma line, which was placed in the space of the two navels, and his hands were crossed with vajras. 23. The donkey and the mule will hold the rope and make a noise. 24. In all the lines, recite om vajra, maya sutramati, mahūṃ, and with the sound of the lines, you should summon the tathāgatas who pervade all space. 25. This is the meaning of the term signature. 26. It is time for me to go here, especially to benefit sentient beings. 27. The explanation of the two topics: the master and the best of the accomplished, who go around and circle in all directions, and who are devoted to the equality of all directions. 28. He will turn it around in a circle that is in harmony with his own. 29. The wise draw lines with lines. 30. They should be equally in all directions. 31. This is the meaning of the words they are the same. 32. Likewise, the line below is the same as the line in the sky. 33. Then the outer mandala is drawn. 34. The first is the dharma. 35. The term they refers to those who look toward the evildoer, the tiger, the ruler, or the nāga. 36. They are facing north, south, east, and west. 37. They are not in the realm of fire. 38. This is the meaning of the phrase the fire is at the border between the gods and the gods of truth. 39. The master will remain in that way. He will draw a line in the east, west, north, and south. Paragraphs: $ 0 2 6 9 12 14 16 18 22 24 26 28 33 34 36 #
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Please segment these sentences into coherent paragraphs: 0. The eighth is called mutually contradictory false imagination. 1. It takes the middle accommodating objects. 2. Among the eight, the first three are the ground of ignorance. 3. The next two are the ground of views and the ground of the one abode. 4. The last three are the ground of the three loves. 5. The second is the distinction based on the four [passions]. 6. The first three false imaginations are the grasping of dharmas, and are not included in the four passions. 7. The two kinds of false imaginations of I and mine are included in the view of self among the four passions.🔽The false imagination of recollection is included in self-love. 8. The false imagination of non-recollection is included in self-conceit. 9. The false imagination of mutual contradiction is included in ignorance. 10. The remaining habits of the four passions are included in the first three. 11. The ninth distinction based on the eight false imaginations is finished. 12. The tenth is the distinction based on the ten kinds of ignorance. 13. There are two approaches: first, distinguishing the essence and characteristics of the ten kinds of ignorance; second, distinguishing based on the four passions. The first is distinguishing the ten kinds of ignorance. 14. Based on the chapter on the fifth superior antidote. 15. The first is called the ignorance of the nature of ordinary beings. 16. It is the seeds of the grasping of dharmas. 17. The second is called the ignorance of engaging in wrong practices towards sentient beings based on one's body, speech, and mind. 18. The third is called the ignorance of slowness and suffering in the mind. 19. It is the ignorance of losing the path of hearing, contemplating, and practicing. 20. The fourth is called the ignorance of the co-arising of the views of self-existence and so forth with the subtle afflictions. 21. The fifth is called the ignorance of attaining parinirvāṇa through the inferior vehicle. 22. The sixth is called the ignorance of coarse characteristics. 23. The seventh is called the ignorance of subtle characteristics. 24. The eighth is called the ignorance of making effort in ignorance. 25. The ninth is called the ignorance of not making effort in benefiting sentient beings. 26. The tenth is called the ignorance of not attaining mastery over the dharmas. 27. These ten ignorances are all the seeds of the grasping of dharmas within the fundamental consciousness. 28. They are also the residual habits of the seeds of the ten defilements within the obstructions of the view of self, as well as the residual habits of the seeds of the four afflictions. 29. The first ignorance is named based on its essence. 30. The latter nine kinds are named based on the path of preparation that they obstruct. 31. Giving rise to wrong practices, etc., are all preparations for the pure class. 32. They arise from the seeds of hearing, thinking, and cultivation in the fundamental consciousness. 33. They do not arise from the seeds of ignorance in the fundamental consciousness. 34. The twenty-two ignorances below are also the seeds of the grasping of dharmas and the remaining habitual seeds within the grasping of the self in the fundamental consciousness. 35. They are not the upper level of mind. 36. This can be understood by analogy. 37. The first part on distinguishing the characteristics of the ten ignorances is finished. The second part on distinguishing them according to the four delusions is as follows. 38. The seeds of the upper level of mind and the latent tendencies of the four delusions are not included in the ten ignorances or the twenty-two ignorances. 39. The seeds and remaining habitual tendencies of the four delusions are included in the ten ignorances and the twenty-two ignorances. Paragraphs: $ 0 2 5 11 13 15 20 27 31 37 #
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Please segment these sentences into coherent paragraphs: 0. Nine, the nature of equality in the beginning, middle, and end. 1. Ten, the nature of equality without discrimination in the non-inverted realization of suchness. 2. These ten kinds are the same as the main text of the Flower Ornament Sutra and the Dashabhumika-vibhasa-sastra. 3. Among the ten phrases in the main text of the Flower Ornament Sutra, the first five phrases are completely the same. 4. There is no sixth phrase of the nature of non-existence. 5. The two phrases no coming, no going correspond to no nature of cyclic existence, no nature of cessation. 6. The one phrase no beginning, no middle, no end is also like the Dashabhumika-shastra. 7. That treatise says: 8. Equal in the beginning, middle, and end. 9. The one phrase later entering the wisdom of the Tathagata is concise. 10. It also does not correspond to the original treatise in Sanskrit. 11. The sutra says: 12. The first phrase is the same as the Sanskrit original. 13. The second phrase no formation is reversed from the Sanskrit original. 14. In the Sanskrit original, no formation is in the fourth place. 15. The third phrase no characteristics corresponds to the Sanskrit original. 16. The fourth no emergence is also reversed. 17. It should be the second phrase no arising in the Sanskrit original. 18. The fifth no loss is the same as the Sanskrit original. 19. The sixth no exhaustion and the seventh no activity do not correspond to the Sanskrit original. 20. The eighth not having the nature of existence should be the sixth no existence and non-existence in the Sanskrit original. 21. The last two major parts are the same as the Sanskrit original. 22. Now, relying on the Sanskrit version of the Flower Ornament Sutra, I match and explain this text. 23. As explained in the Tripiṭaka. 24. It is said that in the three times, as appropriate, there is originally no arising, no occurrence, and no characteristics. 25. The exegetes have two explanations. 26. One says that in true suchness, there are no events that have not yet arisen, so it is said to be unborn. 27. Because there is nothing that has ever occurred, it is said to be non-occurring. 28. Because there are no present characteristics, it is said to be without characteristics. 29. If according to the sequence, 30. first the past is explained, 31. next the future is explained, 32. and finally the present. 33. However, it does not rely on this sequence. 34. Therefore it is said that in the three times, as appropriate.🔽One says that originally unborn means there is no past birth. 35. Non-occurrence means there is no future occurrence. 36. Without characteristics means there are no present characteristics. 37. If according to the sequence, 38. first the past is explained,🔽next the present is explained, 39. and finally the future. Paragraphs: $ 0 7 11 23 26 34 #
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Please segment these sentences into coherent paragraphs: 0. Using countless approaches, he has explained: 1. The self-characteristics of the truths, complete understanding, complete abandonment, realization, and cultivation. 2. Using countless approaches, he has explained: 3. The self-characteristics of all realms, the various natures of the realms, the non-single nature of the realms, the complete abandonment and thorough knowledge. 4. He has spoken in countless ways about: 5. The self-characteristics of the establishments of mindfulness, the remedies, the objects of elimination, and the cultivation, causing the unarisen to arise, the arisen to be firmly established, not forgetting, practicing more, increasing, and expandi 6. As he has spoken about the establishments of mindfulness, the right efforts, the bases of supernatural power, the faculties, the powers, and the factors of awakening, it is the same. 7. He has spoken in countless ways about: 8. The self-characteristics of the eightfold noble path, the remedies, the objects of elimination, and the cultivation, causing the unarisen to arise, the arisen to be firmly established, not forgetting, practicing more, increasing, and expanding. 9. ' The World-Honored One also said: 10. 'All dharmas are without self-nature, unborn, unceasing, originally quiescent, and naturally in nirvana. 11. I do not know on what secret meaning the World-Honored One relies to make such statements: 12. 'All dharmas are all without intrinsic nature, without arising, without ceasing, originally quiescent, and naturally in nirvāṇa.' 13. I now request the Tathāgata to explain this meaning. May the Tathāgata compassionately explain the secret meaning of saying that all dharmas are without intrinsic nature, without arising, without ceasing, originally quiescent, and naturally in nirvāṇ 14. At that time, the World-Honored One told Bodhisattva Paramārtha-samudgata: 15. Excellent, excellent! 16. Paramārtha-samudgata! 17. Your reflections are very reasonable. 18. Excellent, excellent! 19. Good man! 20. You are now able to request the Tathāgata about such profound meanings. You now wish to benefit and comfort innumerable beings, to have compassion for the world, and for devas, humans, asuras, and so forth, in order to enable them to obtain benefit a 21. You should listen attentively, and I will explain for you the profound meaning of what I have said: 'All dharmas are devoid of intrinsic nature, unborn, unceasing, originally quiescent, and naturally in nirvana.' 22. Satyaka, 23. you should know that I have, based on the three kinds of natures that are devoid of intrinsic nature, spoken of all dharmas as being devoid of intrinsic nature, namely, the nature that is devoid of intrinsic nature in terms of characteristics, the na 24. Good sons! 25. What is the nature that is devoid of intrinsic nature in terms of characteristics of all dharmas? 26. It refers to the imagined characteristics of all dharmas. 27. Why is it so? 28. This is because its characteristics are established by means of provisional names, not by means of intrinsic characteristics. Therefore, it is called the nature that is devoid of intrinsic nature in terms of characteristics. 29. What is the nature that is devoid of intrinsic nature in terms of arising of all dharmas? 30. It refers to the dependent arising characteristics of all dharmas. 31. Why is it so? 32. This is because they exist due to the power of other conditions, not by themselves. Therefore, they are said to be the nature of non-self-existence in arising. 33. What is the ultimate nature of non-self-existence of phenomena? 34. It is said that phenomena are without self-nature due to the nature of non-self-existence in arising; 35. The same dependent arising is also called the ultimate nature of non-self-existence. 36. Why is this? 37. Because in all phenomena, that which is the object of pure perception, I reveal to be the ultimate nature of non-self-existence. The characteristics of dependent arising are not the object of pure perception, and therefore they are also called the ul 38. Moreover, the characteristics of the perfected reality of all phenomena are also called the ultimate nature of non-self-existence. 39. Why is this? Paragraphs: $ 0 4 7 9 11 14 22 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. What should not be practiced? 1. What should be done? 2. What should not be done. 3. Moreover, I have not asked: Cultivating what kind of practice can bring about meaninglessness, no benefit, and suffering for a long time? 4. What kind of practice can bring about meaning, benefit, and happiness for a long time? 5. The bodhisattva-mahāsattva thinks like this: 6. 'In the past, because of being obstructed by this pride and excessive pride, I was able to create much unwholesome evil karma. Due to the retribution of this karma, I have attained a human body with deficient faculties, and have not yet nourished my 7. Although I am among humans, I am like a covered vessel, childishly playing, foolish, deaf, and blind, without the power or ability to understand and proclaim the meaning of good and evil.' 8. He also thinks like this: 9. 'In the past, before encountering this superior field of merit, I created many evils. Now that I have encountered it, and have also well attained a body with complete faculties, I should rely on the fields of merit to increase my wisdom life, and sho 10. What is not good? 11. What is sinful? 12. What is sinless? 13. What should be cultivated? 14. What should not be cultivated? 15. What should be done? 16. What should not be done? 17. What kind of practice will cause the teachings of the śrāvakas and pratyekabuddhas to appear before one? 18. What kind of practice will cause the teachings of the buddhas and bodhisattvas to appear before one? 19. Śāriputra! 20. In order to diligently seek the bodhisattva canon, bodhisattva-mahāsattvas, based on the perfection of morality, practice the bodhisattva conduct, exchanging their impermanent body for a permanent body, and serve and make offerings to the Dharma teac 21. Śāriputra! 22. This is called the seventh resolve of the bodhisattva-mahāsattvas. 23. At that time the World-Honored One, wanting to restate this meaning, spoke a verse, saying: 24. In the past, for many hundreds of eons, I was far removed from beneficial good friends, 25. Never asking about good and evil, or the fruits of actions with and without offense. 26. Due to the power of excessive pride and self-indulgence, one falls into the hells and ghost realms, 27. Habitually associating with evil thoughts as companions, one falls into evil paths for many hundreds of kalpas. 28. Or practicing in the human realm for many thousands of kalpas, one cycles through receiving bodies with incomplete faculties, 29. Not knowing what is wholesome and what is unwholesome, what is sinful and what is not, and the fruits of one's actions. 30. I have attained a human body with a strong and healthy form, fully endowed with pure faculties, 31. Far removed from difficulties, attaining freedom from difficulties, like a turtle extending its neck to meet a floating hole. 32. Encountering the one who illuminates the world like a bright lamp, hearing the teachings of the sages on detachment from desire, 33. At that time I asked the Honored One of the world, about wholesome and unwholesome actions and their fruits. 34. How does one who is stingy fall into the various realms? 35. How does one become a generous host without stinginess? 36. How does greed and flattery defile one's precepts? 37. How does one completely guard and protect the wealth of precepts? 38. How does one become angry and agitated towards others? 39. What is the power of patience without anger? Paragraphs: $ 0 5 8 19 21 23 30 34 #
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Please segment these sentences into coherent paragraphs: 0. “One should not receive prostrations from a defiled person.🔽One should not receive prostrations from another through a defiled person. 1. One should not make obeisance to one who is defiled, nor should one make obeisance to one who is making obeisance to another.🔽One should not make obeisance to one who is defiled, nor should one make obeisance to one who is making obeisance to another 2. One should not make obeisance to one who is defiled, nor should one make obeisance to one who is making obeisance to another.🔽One should not make obeisance to one who is defiled, nor should one make obeisance to one who is making obeisance to another 3. One should not make obeisance to one who is defiled, nor should one make obeisance to one who is making obeisance to another. 4. Defilement is of two kinds: 5. defilement by eating, even if it is just a tooth stick;🔽defilement by impurity, even if it is just the cleaning of the ground. 6. Defilement by eating is even if it is just a tooth stick. 7. Defilement by impurity is even if it is just the cleaning of the ground. 8. Here, nakedness and wearing only one garment are like defilement. 9. Here means in making obeisance. 10. One should not bow to a naked ascetic. 11. A naked ascetic should not bow.🔽A naked ascetic should not bow to oneself. 12. One should not bow to a naked ascetic. 13. Similarly, one should not bow to one wearing a single piece of cloth.🔽One wearing a single piece of cloth should not bow.🔽One wearing a single piece of cloth should not bow to oneself. 14. One should not bow to one wearing a single piece of cloth. 15. There are two kinds of prostration: 16. prostration with five limbs and prostration with the body bent. 17. When one is yawning, one should not say “Ah, yawn!” 18. Except for a novice and a layperson.🔽To a young man one should say “Ah, yawn!”🔽To an elder one should say “Prostrate!” 19. “To an elder” means that when one is yawning, a young man should prostrate to an elder. 20. If one sneezes, one should say, “May you live long!” 21. The text says that if a novice sneezes, he should pay respect to the elder.🔽One should not address the Tathāgata as “venerable” or by name and clan. 22. One should not address him by his name and clan without a respectful form of address. 23. The text says, “One should address the Teacher by name and clan with a respectful form of address.” 24. One should say, “Bhagavān Śākyamuni,” and so on. 25. One should not address an elder by name alone, without an honorific term. 26. Here, “elder” and “venerable” are suitable honorific terms. 27. “Here” means in the case of an elder. 28. “Not in the case of the former” means not in the case of the Tathāgata. 29. “Venerable” and “elder” are not suitable honorific terms for the Teacher. 30. The monastery should be established in a place that is accessible. 31. Here is the text from the Mūlasarvâstivāda Vinaya: 32. The novice monk who is the first to consecrate the monastery should first examine the site of the monastery. 33. He should examine whether the site has a good approach, a good departure, and so on. 34. He should also examine whether the site has trees, ponds, and walking paths. 35. The monastery should be consecrated on a site that has trees, ponds, and walking paths.🔽He should also examine whether the site has a good neighborhood. The monastery should be consecrated in a neighborhood that has a good reputation. 36. The text says, In a low voice, not loudly, with a low sound, and not with a long or low sound, meaning that the consecration of the monastery should be done in a low voice, not loudly, with a low sound, and not with a long or low sound. 37. The word sound refers to the sounds of Brahmins reciting, the sounds of assemblies, the sounds of elephants, horses, and so on. 38. The word long refers to the sounds of clay drums and so on, and those should be done in a low way. 39. If the donor permits, the monastery should be used for the purpose of work. The text says, If the donor permits, the monastery should be used for the purpose of work, meaning that if the donor allows it, the monastery should be used for the purpose o Paragraphs: $ 0 4 15 17 20 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Stories of Departed Ones🔽The Book of the Reptiles 1. The Departed One Who Ate Her Seven Children 2. “You’re ugly and repulsive, 3. smelly and stinking. 4. You’re surrounded by flies. 5. Why are you standing here?” 6. “Venerable sir, I’m a departed one, 7. gone to the realm of the dead, to a bad destination. 8. Having done bad deeds, 9. I’ve gone from here to the realm of departed beings. 10. In time, I give birth to seven children, 11. and then seven more. 12. After giving birth, I eat them, 13. but they’re not enough for me. 14. I’m burning and smoking, 15. and my hunger torments my heart. 16. I don’t get any relief, 17. like being burned in a fire.” 18. “What bad deed was done by body, speech, or mind? 19. What’s the result of that deed 20. that you eat the flesh of your own children?” 21. “I had two sons, 22. both in the prime of youth. 23. Being deprived of my children, 24. I disrespected my husband. 25. Then my husband, being angry, 26. summoned me to his presence. 27. She became pregnant, 28. and I conceived a bad thought about her. 29. With a wicked mind,🔽I had an abortion. 30. The three-month-old fetus, 31. Rotten and bloody, fell out. 32. My mother, angry, 33. Summoned my relatives.🔽They made me swear an oath 34. And they scolded me. 35. I swore a terrible oath,🔽And I lied, 36. ‘If I have eaten my son’s flesh, 37. May it be digested by my stomach.’ 38. As the result of that deed, 39. And of my lying, Paragraphs: $ 0 1 6 18 21 27 33 38 # should consecrate everything🔽with the seal of body, speech, and mind. 16. Thus, one who possesses the commitments of body, speech, and mind 17. becomes the great seal, since it is the basis of all powers. 18. It is called the great commitment seal. 19. This concludes the explanation of the meaning of the great commitment seal. 20. Moreover, since one does not abide in the fourth, the seal of union, one's reality will not be illuminated. 21. Therefore, one should understand reality in all contexts of view and meditation. 22. Thus, the specific characteristics, the object of observation, the method of union, and so on, are taught in one place. 23. The Root Tantra also says: 24. By the characteristics of the four unions,🔽the seal engages the place of all activities, 25. the one with the preliminary activity 26. generates the exalted wisdom of liberation. 27. From that,🔽the first is the reality 28. of Vajrasattva, 29. endowed with whatever form and shape. 30. The two verses beginning with this line teach the reality of that, together with its qualities. 31. All appearances of the six senses 32. are made to abide as the nature of the uncontaminated gnosis of great bliss. 33. In a similar way, the distinctions of the four types of union and so forth are clearly presented. 34. Furthermore, it is said: 35. The characteristics of the mudra of union 36. are not attached and do not lack attachment. 37. They are also not observed in the middle. 38. In this way, the two—the illustrated and the means of illustration—are applied to their individual characteristics and functions by means of nonduality. 39. This is the explanation together with its benefits. Paragraphs: $ 0 2 6 9 13 20 24 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. “The elephant will abandon the body and attain final Nibbāna”: he will attain final Nibbāna by the Nibbāna element without residue remaining, on the seat of awakening. 1. Thus the Elder Udayi, who had attained the analytical knowledges, 2. having extolled the Master’s ten powers in sixteen stanzas of sixty-four lines, 3. concluded his discourse. The Exalted One approved. At the conclusion of the discourse eighty-four thousand breathing things drank the deathless drink.🔽. Commentary 4. In the second sutta, “What, what?” means “For what reason, for what reason?” “To be known” means to be understood. “In what, what?” means “In what state, in what state?” “Equal-going” means “going equally by the same means.” “Will be” means “has been 5. has attained final Nibbana in the Tusita heaven itself. “What, what?” means “For what reason, for what reason?” “What has been taught, knowing what?” 6. or did you know it? ” The Elder, not knowing the reason, said, “Sister, it was thus that the Blessed One explained it.”🔽“My mother, my mother’s sister, and my mother’s sister’s daughter—all three of them were nuns, and all three attained arahatship. 7. “Who are these persons who know the higher and lower faculties of other persons?” 8. Herein, the knowledge of the higher and lower faculties of other persons is called the knowledge of the higher and lower faculties of other persons. 9. Therefore, who are these foolish women, and who are these persons who know the higher and lower faculties of other persons? 10. The fully enlightened Buddhas are far away, very far away. This is the brief explanation here. 11. Now, showing the distance of Migasālā, he said, “Ānanda, there are these six .”🔽He is far removed from evil .🔽The reading is also surato . 12. The fellow-monastics rejoice in him because of his unity of purpose . 13. He is approved and delighted in by his companions in the divine life who live with him in the same community. The reading ekantavāsenāpi is also allowable. 14. The meaning is: by living with them constantly. By hearing: what should be heard is not heard. 15. By much learning: here much learning is called energy. The meaning is: what should be done by energy is not done. 16. By view: what should be penetrated by view is not penetrated. 17. By temporary liberation: he does not obtain the rapture and gladness that arise with the hearing of the Dhamma from time to time. 18. He goes to destruction: he goes to destruction. 19. They measure: they are occupied with measuring, with weighing, people. They despise: they begin to despise, to look down upon. One is low: one is low in good qualities. One is excellent: one is excellent in good qualities. That measuring: that measur 20. More excellent : more beautiful. More sublime : more excellent. The stream of Dhamma flows : the insight-knowledge that occurs by burning up flows, it reaches the noble plane. Who can know the interval ?🔽🔽 21. “More excellent” : more beautiful. “More sublime” : more excellent. “The stream of Dhamma flows forth” : the insight-knowledge that flows forth after the offering of the supreme sacrifice flows forth, it reaches the noble plane. “Who else could know 22. “Anger and conceit” : anger and conceit. “The state of greed” : greed itself. “Verbal formations” : mere speech, in the sense of conversation. “Or else, who else like me” : the meaning is, “Or else, who else like me, who is a fully enlightened Buddha 23. “The course” : the course of knowledge. “Lacking one factor” : lacking one quality. “Pūraṇa with virtue” : 24. and Isidatta was superior in wisdom. Pūraṇa’s virtue was established in the place of Isidatta’s wisdom, 25. and Isidatta’s wisdom was established in the place of Pūraṇa’s virtue. 26. . Commentary on the Third Sutta 27. In the third sutta, poverty is the state of being poor. The sensualist is one who enjoys sensual pleasures. The poor man is one who is without his own property. The man without means is not rich. He borrows is one who, being unable to live, borrows. 28. He has no shame is one who has not even the appearance of shame. He has no dread is one who has not even the appearance of fear. 29. There is no energy: there is not even the mere bodily energy. There is no understanding: there is not even the mere understanding of the ownership of one’s deeds. 30. I say in regard to debt: I say in regard to the taking of debt. Let him not know me: let him not know me.🔽Poverty is suffering: the state of being poor in wealth is suffering. Those who long for the gain of sense desires: those who long for the gain 31. are those who increase evil deeds. He is entangled: he is entangled in the round of rebirths. 32. They know: knowing. Whatever remorse arises in him: whatever remorse arises in him because of that. In some womb: 33. in one of the animal wombs. Giving, he gladdens his mind: giving, he gladdens his mind. 34. A wager: a wager on victory, a wager on non-offence. For one who seeks a home: for one who seeks a home life, 35. for one who lives in a home. Generosity increases merit: generosity, which is called ‘giving’, increases merit. 36. “Puñña” is also a reading. “Firmly established”: one of firm faith is a stream-enterer. “Modest”: 37. one whose mind is associated with modesty. “The happiness of the imperturbable”: the happiness that arises through the three formless attainments. “Equanimity”: 38. the equanimity of the fourth jhāna. “One who has aroused energy”: one who has fulfilled and undertaken energy. “Attains the jhānas”: 39. having reached the four jhānas. “One-pointed, pure, and mindful”: one who is concentrated, and who possesses the knowledge of ownership of kamma and the mindfulness that is its companion. Paragraphs: $ 0 4 7 11 18 23 27 32 36 #
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Please segment these sentences into coherent paragraphs: 0. The enlightenment of the buddhas is lost. 1. Seeing and knowing is lost and obscured. 2. The name of that is the one who is engaged in seeking the appearance of forgetting. 3. The water of joy is pure and clear, and the wind of craving arises pervasively, establishing the stain of view. 4. That assembly of stains that individually accomplish their purpose is the cause of the ground of the nature itself. 5. The one who establishes the text that speaks of the permanent consciousness is the one who falls into the inner austerities of the brahmans and the ūrṇas who hold to birth and nonbirth. 6. They are the ones who worship the gods of fire and water and seek liberation from birth and death. 7. The enlightenment of the buddhas is lost. 8. Seeing and knowing is lost and obscured. 9. The name of the fifth result is the “non-virtuous cause of the search for the basis of the establishment of the confusion of the mind that realizes the forgotten object.” 10. Having turned away from the fortress of nirvāṇa, having spread out and expanded, they are born in the family of that seed of error. 11. “Sons of good family, all formations are empty, and because they are stopped,🔽from the cessation of birth, in the cessation of peace, the pure, sublime, and non-expanding cessation is expanded and clarified.🔽The non-existent cessation is the cessatio 12. The cessation of the seed of error is the cessation of the seed of error. 13. The cessation of the seed of error is the cessation of the seed of error.🔽The cessation of the seed of error is the cessation of the seed of error.🔽The cessation of the seed of error is the cessation of the seed of error.🔽The cessation of the seed of 14. The cessation of the seed of error is the cessation 15. That person will become a god in the realm of the formless, empty, and vacuous, grasping at refuge and non-refuge. 16. The enlightenment of the Buddha is lost. 17. Knowledge and vision are lost and obscured. 18. His name is the mind that expands emptiness. 19. The fruition of the cessation of emptiness is the sixth. 20. Having expanded and increased, he is extended further and further, and having returned from the fortress of nirvana, he is born in the family of the seed of the cessation of annihilation. 21. “Again, sons of good family, all compounded things reach the end of emptiness, and 22. from the cessation of birth, they are born from the cessation of peace. 23. Within the pure, the pure body of the self abides permanently. 24. I am liberated, having conquered, because of being clear, bright, and in accord with the long-lasting, unmoving. 25. That person, not being desirous, is fallen into the inner because of the apprehension of desire. 26. He will be a member of the Isipada who seeks long life. 27. The enlightenment of the Buddha is lost. 28. Knowledge and seeing are lost and obscured. 29. His name is the cause of the endurance of the establishment of the apprehension of attachment to the basis of life, the accumulation of deception. 30. The result of the long-lasting austerity is the seventh. 31. Having spread and expanded, he goes further and further away, turning back from the fortress of nirvana, and from the seed of the deception, he is born in that type of family. 32. Again, sons of good family, by stopping the finality of the emptiness of all compositional activity, 33. Since the pure, sublime faith in the cessation of birth and the cessation of peace has not expanded, 34. when examined, the suffering of the taints is feared to be pacified and exhausted, and after that is set aside, the palace of the lotus of the seven precious jewels is emanated. 35. After many precious jewels are emanated, the mind is released, and the thought arises, “I am victorious and liberated.” 36. That is falling into the extreme of grasping pure and impure. 37. It is the Saṃmitīya school. 38. The enlightenment of the buddhas is lost. 39. Knowledge and seeing are lost and obscured. Paragraphs: $ 0 3 6 9 15 19 25 32 38 #
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Please segment these sentences into coherent paragraphs: 0. He is like the rising sun, because he is the red light of dawn for all sentient beings who are asleep, lazy, confused, and of little effort. 1. The yogin, by that very enthusiasm, 2. is red in appearance at all times, because of his practice of that nature. 3. By that very fact, 4. he who is confused will die, 5. but the wise will be liberated. 6. In the same way, the ten hands are the left and right [hands] in order. 7. The sword and so forth. 8. Among them, the five right hands hold a sword, an arrow, human flesh, 9. a small drum, and a goad.🔽The left [hands] hold a khaṭvāṅga, a bow, 10. a skull-cup, a noose, and an utpala. 11. The fifth is the goddess herself, hidden. 12. The purities of these are stated: 13. By holding a sword, sentient beings 14. are tamed and wisdom increases. 15. By piercing the mind with an arrow, 16. one is sealed with human flesh. 17. The small drum is method itself, 18. abiding in the manner of the two truths. 19. The goad is great bliss, 20. always performing the function of attraction. 21. The mind is like a cat, 22. and the phenomena are not perceived. 23. The bow is always known as the sound, 24. and the skull is the seat of the drop.🔽By the noose, the limbs of all 25. beings are completely bound. 26. By the utpala, it is real. 27. Wisdom is free from elaboration and inexpressible.🔽The color is of the form of red and blue, 28. the reflection of compassion.🔽In the same way, the left leg extended and so forth are to be understood as before. 29. This is the certainty. 30. The sixteenth. 31. In the same way, for the sake of the meditation with the aspects as taught by the characteristics, Tārā again teaches the subjugation: 32. “Then,” and so forth. 33. The mantra is the ten syllables. 34. The three-faced is the form of Tara previously described. 35. The rest is easy to understand. 36. Chapter XVII 37. The procedure for averting the thunderbolt, etc. is stated: 38. Then, etc. 39. The first excellent is the form of Vajrasattva. Paragraphs: $ 0 6 12 24 27 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Since the power of endurance is already accomplished, it benefits the Dharma body and prolongs the wisdom life, so enduring abusive scolding is likened to drinking sweet dew. 1. Without relying on their insults, how can one's endurance be revealed? 2. The analogy of a pig rubbing against a golden mountain can be understood. 3. If one is not like this, then one has no wisdom of realizing the Way and is called an ordinary foolish person.🔽[Supplementary Notes] A pig rubbing against a golden mountain makes the gold even more radiant; 4. a sword grinding against a stone becomes even sharper. 5. Yongjia said, Not arising from slander and enmity, how can one manifest the power of patience and kindness of non-arising? 6. Second, demonstrating the faults of anger, in two parts: 7. First, questioning and explaining the faults, second, admonishing to prevent and protect. 8. First, questioning and explaining the faults. 9. Why is it so? 10. The harm of anger then destroys all good dharmas and ruins one's good reputation, so that people in this world and the next do not enjoy seeing [the angry person]. 11. As for destroying goodness, the Huayan says, As soon as an angry thought arises, a million obstacles open up. 12. The treatise says, As for good dharmas, they are the characteristic of wisdom that benefits oneself. 13. As for reputation, it is the merit and virtue of the good dharma that benefits others. 14. People do not enjoy seeing [the angry person], the commentary says, Because there is no enjoyable karmic retribution in this world and the next for oneself and others. 15. Second, admonishing to prevent and protect. 16. One should know that an angry mind is worse than a raging fire, and one should always guard against it and not allow it to enter. 17. There is no thief that seizes merit and virtue more than anger. 18. The treatise says, Protecting one's own wholesome dharmas is like preventing fire, protecting the merits of benefiting others is like preventing thieves. 19. Third, comparing with laypeople in two ways: 20. First, laypeople do not have the methods of counteracting, so they may give rise to [anger]; second, those who have left the household life have the methods of counteracting, so they should not give rise to [anger]. 21. First, laypeople do not have the methods of counteracting, so they may give rise to [anger]. 22. Laypeople enjoy desires, they are not people who practice the Way, they do not have the Dharma to restrain themselves, so anger is still understandable. 23. Understandable means to measure things with the mind. 24. Since they enjoy the five desires and do not have the pure Dharma to counteract [anger], they may give rise to anger. 25. Those who have left the household life are the opposite, so they should not be angry. 26. [Supplementary note:] Laypeople include the six desire heavens, because above that realm there is no anger. 27. Bhikshus aspire to leave the three realms, how can they be the same as laypeople? 28. Therefore it says the opposite. 29. Second, those who have left the household life have the methods of counteracting, so they should not give rise to [anger], in two ways: 30. First, the Dharma; second, a metaphor. 31. First, the Dharma. 32. It is utterly unacceptable for one who has renounced the world and practices the Way, being a person without desires, to harbor anger. 33. [Supplementary Notes] A person with desires, when things go their way, gives rise to anger out of arrogance and indulgence; when things do not go their way, they give rise to anger out of resentment and hatred. 34. Now, a person without desires gives rise to anger, which is why it is unacceptable. 35. How much more so when there are dharmas to counteract it! 36. Second, the analogy. 37. It is not appropriate for lightning to start a fire in clear, cool clouds. 38. Clear, cool clouds are analogous to practicing the Way without desires. 39. Lightning is analogous to harboring anger. Paragraphs: $ 0 6 9 16 19 21 29 32 36 #
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Please segment these sentences into coherent paragraphs: 0. But the nonhuman beings who guarded the gate opened it and made him unable to speak. 1. Then Yaśaskāma, the son of the guild president, went to the place where the dangerous river was. 2. At that time, the Blessed One was walking back and forth outside the monastery, uncovered, on the bank of the Nairañjanā River, waiting for the arrival of Yaśaḥ, the son of a wealthy family. 3. Yaśaḥ, the son of a wealthy family, saw from afar the Blessed One walking back and forth on the bank of the Nairañjanā River. 4. Having seen him,🔽he cried out in a loud voice, “Fortunate One, I am ruined! 5. Fortunate One, I am ruined!” 6. Then the Blessed One said to Yaśaḥ, the son of a wealthy family, “Young man, come here! 7. This place is safe for you. This place is not ruined.” 8. Then, having thrown off his father’s only pair of shoes worth a hundred thousand gold pieces on the bank of the dangerous river, he crossed the dangerous river and went to where the Blessed One was. 9. Having arrived, he bowed his head at the Blessed One’s two feet and sat to one side. 10. Then the Blessed One, taking Yaśaḥ, the son of a prominent family, went to his own temple, and having arrived, he sat down on the prepared seat. 11. Having sat down, the Blessed One, with a Dharma discourse, taught Yaśaḥ, the son of a prominent family,🔽caused him to take it up,🔽caused him to be delighted, 12. and caused him to rejoice. 13. The Blessed Buddhas first taught the Dharma discourse that is as follows: 14. the discourse on generosity, the discourse on moral discipline, the discourse on the heavens, the discourse on the disadvantages and the great danger of the sense pleasures, the discourse on the afflictions, the discourse on purification, the discour 15. and the discourse on the factors that contribute to enlightenment. 16. When the Blessed One saw that the mind of Yaśoda, the guild-president’s son, was ready, malleable, free of hindrances, uplifted, and confident, then the Blessed One taught him the Dharma that is good in the beginning, good in the middle, and good in 17. This is it: 18. the four noble truths, namely, the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. 19. Just as a clean and white cloth takes the dye well, in the same way, while sitting right there, Yaśoda, the guild-president’s son, directly experienced the four noble truths, namely, 20. this is suffering, this is the arising of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering. 21. He realized suffering, its origin, its cessation, and the path. 22. Then Yaśaḥ, the son of a prominent family, having seen the Dharma, attained the Dharma, known the Dharma, plumbed the depths of the Dharma, having crossed over doubt, having no more hesitation, not dependent on others, 23. not led by others, having attained fearlessness in the teachings revealed by the Teacher, rose from his seat, drew down the right shoulder, bowed to the Blessed One with palms together, and said this to the Blessed One:🔽“Noble one, I have gone forth! 24. I have truly gone forth! 25. I go for refuge to the Blessed One, the Dharma, and the Saṅgha. 26. Please accept me as a lay brother. 27. From this day forth, for as long as we live, we will go for refuge, even at the cost of our lives.” 28. That very night, a servant girl woke up from sleep. 29. She saw that the young man Yaśaskāma was not in his large bed. 30. Having seen that, she went to the head of the household and said to him, “Master, please know that 31. the young man Yaśaskāma is not in his large bed.” 32. Then the head of the household thought this:🔽“The young man has been stolen away by thieves for the sake of his wealth, 33. or for the sake of a young man,🔽 34. He thought, “I wonder if he has been led outside by rogues.” He sent out messengers on horseback in the four directions and, with people holding torches, went to the dangerous river. 35. The head of the family saw a pair of jeweled sandals worth a hundred thousand pieces of gold left on the bank of the dangerous river. 36. When he saw them, he thought, 37. “The prince has been led outside by thieves or rogues for the sake of his wealth. 38. Since a pair of jeweled sandals worth a hundred thousand pieces of gold have been left on the bank of the dangerous river, the prince has not crossed the bank of the dangerous river.” 39. Thinking, “I will leave behind a hundred thousand pairs of jeweled sandals on the bank of this dangerous river,” he crossed the dangerous river and went to where the Blessed One was. Paragraphs: $ 1 6 10 13 19 28 34 39 #
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Please segment these sentences into coherent paragraphs: 0. and those that are present are not nourished. But if the tree were not cut down, then the fruits that would be produced by the sap of the earth and water having reached the tree would be destroyed. 1. For those fruits would not be born that were not born, would not be generated that were not generated, would not come to be that had not come to be. So too, 2. the path neither abandons defilements classed as past, etc., nor does it not abandon them. For the defilements whose arising is contingent upon aggregates that have not been fully understood by the path would be born if the path did not arise, but be 3. those defilements are not born though unborn, are not generated though ungenerated, do not come to be though not already come to be.🔽Or the meaning can be illustrated by the medicine taken by a woman who has recently given birth to show that she will 4. So the defilements that the path abandons are neither past nor future, 5. “The present” should not be said. And the path does not abandon defilements. 6. and “present” cannot be said. And the path does not abandon defilements. But it is in order to show those that do abandon defilements that it is said, “Of arisen evil states” and so on. 7. And the path does not only abandon defilements. It also abandons the aggregates that would arise if the defilements were not abandoned. 8. And this is said: “With the cessation of the consciousness that results in rebirth-linking, the name-and-form and the six sense bases that would arise in the future in the beginningless round of rebirths, with the materiality clung to as self as thei 9. They say that it emerges from all kinds of existence. 10. How is there development of energy for the arising of what has not arisen, or for the continuance of what has arisen, at the time of the path? 11. It is by the occurrence of the path itself. For the path is called “unrisen” because it has not arisen before, 12. and it is called “risen” because it has gone to a place where it has not been before or because it has experienced an object that has not been experienced before. 13. For it is said: “We have gone to a place we have not been to before, we have experienced an object we have not experienced before.” 14. And the occurrence of the path is called “continuance,” so it is proper to say that he “develops continuance.” 15. So this bhikkhu’s energy at the time of the supramundane path gets the four names “for the non-arising of unarisen evil unprofitable states,” and so on. This is the explanation of the right efforts at the time of the supramundane path. 16. But in this sutta the right efforts are spoken of as a mixture of mundane and supramundane. 17. In the case of the bases for success, concentration due to zeal is concentration arisen by way of zeal. The volitions that are pre-eminent 18. are the pre-eminent volitions. Endowed with these states: provided with these states. The base for success is either a base for success or a success. The same method applies in the case of the rest. This is the brief treatment here. The detailed trea 19. In the passage beginning “He develops the faith faculty” , faith itself, by making zeal its predominance, is the faculty of faith. 20. The faculty of faith. The same method applies in the case of the faculties of energy, etc.🔽In the passage “he develops” , the meditator who is a beginner 21. purifies the faculty of faith by three aspects, and so he is said to “develop the faculty of faith.” The same method applies in the case of the faculties of energy, etc. 22. For this is said:🔽“When one avoids the faithless person, associates with the faithful person, reveres him and attends on him, and reflects on the discourses that inspire confidence, the faculty of faith is purified by these three aspects.🔽“When one a 23. “When one avoids the unmindful person, associates with the mindful person, reveres him and attends on him, and reflects on the establishments of mindfulness, the faculty of mindfulness is purified by these three aspects. 24. “When he avoids the person of undirected mind, and associates with, esteems, reveres, and venerates the person of directed mind, and reviews the jhāna and the deliverance, then his faculty of concentration is purified in these three aspects. 25. “When he avoids the person of little understanding, and associates with, esteems, reveres, and venerates the person of understanding, and reviews the practice accompanied by deep knowledge, then his faculty of understanding is purified in these three 26. For the subtle deep knowledge is the subtle and refined discernment of the difference between aggregates, of the difference between bases, 27. of the difference between elements, of the difference between faculties, powers, enlightenment factors, path factors, and of the difference between fruits. 28. For the meditator who has not yet made an investigation of these three triads of reasons, 29. who is a beginner, and who is developing the faculties of faith, etc., by directing his will towards them, etc., eventually reaches the plane of fruition and attains Arahantship. 30. He develops these faculties as long as he is on the path to the fruition of arahantship. When he has reached the fruition he is called “one who has developed faculties” . 31. So these five faculties are called mundane and supramundane too.🔽As regards the strength of faith, etc., it is faith itself in the sense of unshakability that is called the strength of faith. The same method applies in the case of the strength of ene 32. But the method of development should be understood as stated in the case of the faculties. 33. So these are called mundane and supramundane too. 34. “He develops the mindfulness factor of complete awakening” . Herein, this is said with reference to clansmen who are beginners. 35. and the method of development. Herein, the following is the explanation of the meaning of the first seven factors that begin with mindfulness. 36. As regards the factor of complete awakening that is mindfulness, firstly, mindfulness is that by means of which one is mindful .🔽It has the characteristic of establishing , or its characteristic is non-forgetting . 37. And this is said: “As, sire, a treasurer’s steward does not allow the king’s wealth to be wasted and says, ‘So much, your majesty, of the king’s gold coin, so much of the king’s bullion, so much of the king’s wealth has been spent,’ even so, sire, mi 38. The Elder has stated its characteristic as the function, or it has the potency of non-confusion and its manifestation is the state of being turned towards the object. 39. It is mindfulness itself that is the factor of complete awakening, thus it is the factor of complete awakening that is mindfulness . Paragraphs: $ 0 4 9 10 15 17 19 28 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. the accomplishment of the object of the Tathagata without end or middle. 1. How is that? Birth, continuance, and destruction are the beginning, the middle, and the end. 2. By mentioning the end, here the end and the beginning are also mentioned, 3. because they are the end and the beginning. 4. Since they do not exist, there is no end or middle, 5. that is, the realm of the Dharma. 6. The intuition that has that as its object is also called without end or middle from the point of view of its object. 7. That itself is the nondifferentiation of intuition. 8. Because it is of one taste in emptiness, it is not differentiated by a different objective support. 9. That itself is the object of the Tathāgata through self-awareness. 10. Its realization is the repeated actualization of that. 11. The distinction of its defilement is that it engages all objects of knowledge, but it is not transformed by the appearance of their aspects, and it is knowledge because it is the true nature. 12. It is said to be not related to objects of knowledge because it is not established as knowledge. 13. The distinction of its aspects is that it engages the immeasurable domain of the Tathāgata. 14. The immeasurable domain of the tathāgatas is all things, because they are directly perceived. 15. Entry into that is mirror-wisdom, etc. 16. It is so called because it causes entry into, and knowledge of, all things that are objects of consciousness. 17. That itself is the knowledge of all modes. 18. The result is the perfected, because the result of the path of the buddhas is the freedom from all obscurations. 19. The distinction of freedom is the result. 20. Among them, the former verses teach the perfection of knowledge. 21. This verse teaches the perfection of abandonment. 22. Now, the essence of the vajra itself teaches in brief the two kinds of conduct and enlightenment, which are the conduct in the beginning, by means of the last two verses. 23. Therein, “isolation” and so on. “Superimposition” is due to the superimposition of the duality of the apprehended object and apprehending subject, which are not real. 24. That which superimposes is superimposition, which is conceptualization. 25. That which is superimposed is the self and phenomena, which are to be conceptually imagined by that. 26. Those dharmas of the Buddha, which are characterized by the purity of the dharmadhātu, are devoid of both of those, because they are free from conceptualization and the conceptualized. They are also not conceptualized, because they are not the concep 27. This is the meaning. 28. Tranquil by the reality of the object means that the reality of objects is emptiness, because they are naturally in a state of nirvāṇa. 29. Thus, this passage teaches the three natures. The phrase “the object of superimposition” refers to the other-dependent nature, because it is the mind and mental factors that superimpose. 30. The imagined object is imagined because it is described as an entity to be imagined. 31. The perfected is taught by the reality of the object. 32. Imagination is the relative reality, because it imagines. 33. It is the resistance to the liberation gate of emptiness. 34. When the duality of the imagined is present, it does not arise. 35. The sign is the imagined reality, which is the imputation of male and female, etc. 36. It is the resistance to the signless. 37. The path of no more learning is the path of no more learning because there is no longer any learning to do.🔽The path of seeing is the path of seeing because it is the first vision of the truths that one has never seen before. 38. The path of no more learning is the path of no more learning because there is no longer any learning to do.🔽The path of seeing is the path of seeing because it is the first vision of the truths that one has never seen before.🔽The path of cultivation 39. The path of no more learning is the path of no more learning because there is no longer any learning to do.🔽The path of seeing is the path of seeing because it is the first vision of the truths that one has never seen before. Paragraphs: $ 0 4 9 13 18 20 23 28 37 #
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Please segment these sentences into coherent paragraphs: 0. The commentary states: The last two are free from obstacles and quiescent, free from the two previous faults. This is the third section, free from the second fault. 1. The commentary cites the above two passages, both of which are diligent effort. One is the same as the previous cultivating effortless practice within the antidotes to those obstacles, which is a restatement of the previous section. 2. Constantly cultivating day and night is a restatement of the previous treatise and sūtra. 3. If the present sūtra says Buddha's disciple! 4. This bodhisattva observes in this way with profound wisdom, always diligently cultivating expedient wisdom. 5. The commentary says: 6. Always diligently cultivating is the same as constantly cultivating day and night. 7. Second, walking, standing, sitting, and lying down all give rise to the path, etc., refers to the two lines of the third section on the excellence of the two practices, which are uninterrupted. 8. It says, Not a single thought of rest or abandonment, whether walking, standing, sitting, lying down, or even in dreams, has ever been temporarily associated with hindrances. 9. The commentary says: 10. Since cultivation is effortless, it is the diligent expedient of purifying the grounds. However, one is still unable to spontaneously and effortlessly, so it becomes a fault. 11. Even a single thought of the two practices of calming and contemplation is still not resting the mind of practice, so it all becomes a fault. 12. The commentary says, Second, avoiding the fault of the first existence practice being interrupted and giving rise to, this third section further avoids this fault. 13. If Yuan Gong says: 14. It refers to the ten expedient wisdoms in the seventh ground, which give rise to superior practices with effortless mind, called 'with practice, with interruption, and giving rise.' 15. The commentary says: 16. Giving rise means giving rise. 17. If the ten expedient means are taken as having practice, this practice is the coarsest. 18. Moreover, the effortless mind is the diligent expedient of the pure ground, which seems to have the same meaning as above. 19. Now, the cultivation is the superior faith and great undertaking mentioned above. The meaning is all about the arising of practice. As for saying there are intervals, it is based on the cultivation of effortless function, not yet attaining the effort 20. Moreover, above it generally discusses the third two lines, which generally avoid two faults. It also avoids the fault of having obstacles and having practice and intervals in arising. 21. The fault of tranquil quiescence and diligent expedient of the pure ground is avoided. Since avoiding faults and tranquil quiescence mutually reinforce each other, they are combined into one pair to treat two faults. 22. In the second analogy, the meaning of the concentration of cessation has already been discussed in the previous ground, and the Dharma Realm chapter further clarifies it. 23. As for the able mind and conceptual thoughts are themselves gone, the treatise says without that support, thus this explanation is made. 24. In the commentary, below the combined text is divided into three: 25. First, directly correlating with the sutra text, second, concluding the avoidance of faults, third, separate explanation. 26. The practitioner who abandons all effort is the sutra text. 27. Because it surpasses what is to be eliminated is the treatise explanation. 28. That is to say, what is to be eliminated refers to the mind of effort in the seventh ground. 29. The one who attains the method of effortless practice is the sutra text. 30. Attains the method of its antidote is the treatise explanation, because the effortless non-discriminating cognition of the eighth ground serves as the antidote. 31. The one whose body, speech, and mind, etc., cease is the sutra text. 32. Because one attains the method of effortless practice, one naturally practices is the treatise explanation. 33. Because one naturally practices without intention, it is said that body, speech, etc., cease. It does not mean that one does not practice, so it is said that one naturally practices. 34. It is like a boat sailing with the wind in the ocean, only seeing effortless progress, not that the boat does not advance. Therefore, the commentary quotes the section on pure patience, taking nothing as attachment, as proof. Therefore, the previous 35. The commentary below free from the first is the second, concluding the avoidance of faults, which concludes the above combined meaning. 36. The commentary below abiding in the practice of retribution is the third, specifically explaining the ability to treat. 37. This is the sutra below, the commentary explains. 38. The previous meaning clarifies the teaching path, because effortless non-discriminating wisdom can be relied upon by words; 39. Later, it is about the path of realization, because it directly realizes true suchness. Paragraphs: $ 0 3 5 9 13 15 24 37 #
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Please segment these sentences into coherent paragraphs: 0. One says it is cause and effect; 1. The other says it is the skillful means of the two truths of ultimate and conventional reality. 2. The fourth explains this creation and so forth. 3. One, because of the connection between cause and effect, therefore. 4. Explaining that it is not created by another and experienced by another. 5. The continuity of various activities is different before and after, therefore. 6. Explaining that it is not created by oneself and experienced by oneself. 7. Second, because the creator and experiencer cannot be found elsewhere, therefore. 8. The master of creation and experience cannot be found. 9. The fifth explains the great emptiness. 10. Jing and others say. 11. As for the selflessness of the individual, up to because it cannot be found, 12. It means that apart from the continuity of conditioned factors, there is no real self. 13. As for the selflessness of phenomena, up to because they are impermanent, 14. If one desires, it is similar to this approach. The continuity of activities is not the self, and is called the continuity of selflessness. 15. Previously, outside of the continuity of activities, there is no person. 16. It is called the continuity of emptiness. 17. However, the text says that as for the selflessness of phenomena, 18. It means that all conditioned factors that arise in dependence are not truly existent. Except for the meaning of the Dharma, it is called the selflessness of phenomena. 19. It can also be said that the later emptiness is the non-existence of dharmas, and the former clarifies that there is no person outside of the aggregates, which is the non-existence of pudgala. 20. The later explanation accords with the text. 21. It can be known that the true nature is called the nature of suchness, and the ability to know the true nature is called the nature of non-inversion. 22. Then it is the non-discriminating cognition. 23. The sixth explanation is the discrimination. 24. It should be known that the establishment of all dependent originations is due to two causes. 25. It is generally indicated and specifically explained. 26. The first is the nature of suchness and the second is the nature of all-inclusiveness. 27. These two aspects are either only spoken from the meaning of true suchness. 28. This is only in terms of practice. 29. Next, these two are clarified. 30. Or principle is suchness and phenomena are all-inclusiveness. 31. In this text, it is only discussed in terms of phenomena. 32. The causes and effects such as ignorance and karmic formations are commensurate. 33. This is called the nature of suchness. 34. Moreover, this discrimination of the various distinctions such as ignorance as a condition for karmic formations is all-inclusive. 35. This is called the nature of all-inclusiveness. 36. The seventh explanation is the self-making. 37. Jing Shi says: 38. The obtained love is what is grasped by the receiver. 39. Love is also unreasonable means that craving is still a kind of desire. Paragraphs: $ 0 10 17 24 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Foreseeing that there would be those who exist. 1. Reaching this latter age of the Dharma. 2. Truly belonging to Harivarman. 3. In order to accomplish this Dharma. 4. Therefore, this treatise was composed. 5. The main point is like this. 6. How can it be a false fabrication? 7. Answer: This generally refers to the latter age of the Dharma. 8. How can it specifically refer to Harivarman? 9. Therefore, it is not the basis. 10. Exposing the Correct Dharma, Part 2. 11. Question: Nāgārjuna's writings and categories are very numerous. 12. The three treatises' biased emptiness seems not to be ultimate. 13. Answer: Sengrui was once in Kumārajīva's circle and was the leader in translation. 14. The preface to his treatise says: 15. The construction of a hundred-beam building is despised as cramped and lowly compared to thatch huts. 16. Seeing the vastness of this treatise, one knows that biased understanding is contemptible. 17. Therefore, biased masters of the Lesser Vehicle 18. Correctly return to this treatise. 19. Moreover, as stated before, 20. The sixteen great countries of India are eight thousand li square. 21. There are conditions for transformation. 22. All sincerely consider Nāgârjuna to be a Buddha without characteristics. 23. Those who dare to study do not enjoy this treatise as their lifeblood. 24. If it were biased emptiness, 25. How could it be valued by the various countries? 26. Moreover, Kumārajīva originally upheld the Lesser Vehicle. 27. Because of this treatise, he turned back to the correct contemplation. 28. Later, the various masters relied on this text to understand the confused. 29. Examining this, 30. It is indeed the teaching of ultimate no-remainder. 31. Question: If both internal and external are criticized and both large and small are refuted, 32. What is the basis of the purport of this treatise? 33. Answer: If the mind dwells in internal and external, and the feelings rely on large and small, 34. Then one falls into partiality and deviance, losing the correct principle. 35. Having lost the correct principle, then right contemplation does not arise. 36. If right contemplation does not arise, then annihilationism and eternalism are not extinguished. 37. If annihilationism and eternalism are not extinguished, then the wheel of suffering always turns. 38. With both internal and external being dark, and both small and large being silent, 39. It is then called the correct principle.🔽Awakening to this correct principle, then right contemplation arises. Paragraphs: $ 0 7 10 13 19 31 38 #
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Please segment these sentences into coherent paragraphs: 0. What meaning of the phrases is not profound? 1. The ten matters are accomplished. 2. What meritorious deeds are not complete? 3. Its comparison is like that. 4. Its praise is like this. 5. Quietly and carefully examining, it is indeed not light. 6. Moreover, it is like nirvāṇa. 7. The Sanskrit text has more than thirty thousand verses. 8. What is translated in China is only ten thousand. 9. The Dharma mirror is opened but not complete. 10. The mysterious pearl is obtained but only half. 11. The deluded one says: 12. The teachings and traces are not one, and the Dharma gates are not two. 13. Discerning the existence or nonexistence of merits, 14. Clarifying the extensive or concise main points of the sutra, 15. Tranquil and in accord with principle. 16. But the high and low are mutually exclusive, and the long and short are mutually contrasting. 17. As the Lotus Sutra says, 18. This sutra is the foremost. 19. Can the other sutras not be its counterpart? 20. The Nirvana Sutra says, 21. This sutra is supreme. 22. Can the other sutras not be inferior? 23. The Prajnaparamita Sutra says, 24. This Dharma gate is inconceivable. 25. Can the other Dharma gates not be conceivable? 26. This meaning is unclear. 27. The previous doubts arise again. 28. The commentary says: 29. When benefiting from traversing the great rivers, boats and oars are the best. 30. When transporting over the vast land, carriages and horses are the foremost. 31. When dwelling in seclusion, palaces and pavilions are the longest. 32. Although the positions of water and land are different, and movement and stillness have different appropriateness,🔽The myriad states are not limited to one person. 33. The nine provinces are not limited to one place. 34. Therefore, the painted osprey's fragrance and the oar's Zhou flow without ceasing. 35. The galloping colt and the embroidered wheel gallop without stopping. 36. The phoenix perched in the flowery dwelling sleeps and rests without neglecting. 37. This is because the boat and oar are always the best. 38. The carriage and cavalry are always the first. 39. The palace and garden are always the longest. Paragraphs: $ 0 7 11 17 28 32 #
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Please segment these sentences into coherent paragraphs: 0. The elephant treasure, the horse treasure, the jewel treasure, the steward treasure, and the general treasure all died on the same day. 1. The city, moat, Dharma hall, and golden-colored grove turned into earth and water. 2. There is a Dharma that is impermanent and must return to destruction. 3. Only by attaining the noble truths and the path can one know this. 4. I remember that in this place, 5. I have been a wheel-turning sage king six times. 6. In the end, my bones were buried here. 7. Now I have attained supreme perfect enlightenment. 8. I have also given up my life and buried my body here. 9. From now on, birth and death will end forever. 10. There is no place to bury my body. 11. This is the final end, I will not accept existence again. 12. At that time, Bodhisattva Kāśyapa addressed the Buddha, saying, 13. World-Honored One, 14. the Tathāgata has already escaped all illnesses. 15. Suffering and afflictions are all eliminated, and there is no fear. 16. World-Honored One, all sentient beings have four poisonous arrows, 17. which are the causes of illness. 18. What are the four? 19. Greed, anger, delusion, and arrogance. 20. If there are causes of illness, then illnesses arise. 21. Namely, love and heat cause lung diseases. 22. Coughing up phlegm. 23. The skin and body feel numb. 24. The mind is confused and agitated. 25. Diarrhea and belching. 26. Frequent urination. 27. Pain in the eyes and ears. 28. Swollen back and abdomen. 29. Insanity and dry tuberculosis. 30. Possession by ghosts and spirits. 31. Such various physical and mental illnesses. 32. The World-Honored Buddhas are all completely free from them. 33. For what reason today, 34. Did the Tathagata instruct Manjushri, saying: 35. My back hurts now, you should expound the Dharma for the great assembly. 36. There are two causes and conditions that are free from the suffering of illness. 37. What are the two? 38. First, compassion for all sentient beings. 39. Second, providing medicine for the sick. Paragraphs: $ 0 4 12 16 21 36 #
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Please segment these sentences into coherent paragraphs: 0. The treatise says, Because there is the meaning of emptiness, all dharmas can be established. 1. The sūtra says, From the unmoving root, all dharmas are established. 2. Zhenguó said: 3. Unmoving, nature emptiness, and true suchness are all different names for the true aspect. 4. The author of the commentary also said: 5. It causes the faculties to realize the true source and enter the ocean of fruition. 6. Then, the ocean of fruition is the true source. 7. Pure model means that purity represents flawlessness, and the model upholds its own nature. 8. It means that its essence is like ice and frost, and its nature is like a pearl or jade, remaining firm and pure without changing in the mud of afflictions. 9. The treatise says, In the essence of suchness, afflictions and defiled dharmas are all empty and nonexistent beyond measure. 10. The commentary author says: 11. The pure model transcends conceptualization, with emptiness and existence both negated here. 12. Vast and boundless means profound and mysterious, and vast and far-reaching. 13. The commentary author further says: 14. Vast and boundless, transcending sight and hearing, profound and limitless, resisting conceptualization. 15. The treatise says, Transcending the realm of conceptual thought, cutting off the domain of scrutiny, how could this be attained by the net and trap? 16. Net refers to a device for catching fish. 17. Trap refers to a net for catching rabbits. 18. This illustrates the disconnection between conceptual thought and true reality. 19. Subtle enlightenment and below is second, the wondrous function, which is the prajñā of contemplation and insight. 20. Zhen Guo says: 21. Free from the enlightened and the object of enlightenment, therefore called subtle enlightenment. 22. The sutra says, The Tathagata now attains the wondrous empty and illuminating enlightenment. 23. The treatise says, Because he awakens to the source of the mind, he is called the ultimately enlightened one. 24. The treatise also says, The wisdom of sarvajña has only the illumination of enlightenment, because there is not a single dharma that is not enlightenment. 25. The author of the commentary then says: 26. It is the knowledge and wisdom that wondrously realizes the true source. 27. Xuan you means the way and the cause. 28. It means that this wondrous enlightenment enters the true source, the right way, and achieves the profound cause of the wondrous fruit. 29. Therefore, the commentary below says, Due to this wondrous wisdom, the faults of birth and death are exhausted, and one reaches the state of true emptiness. 30. Ao yi means that the ocean of prajna is deep and unfathomable. 31. The Mahayana Treatise says, The ocean of wisdom can only be fully plumbed by the Buddha. 32. Surpassing words and symbols means the sutra says, The meaning of prajna is nameless and inexpressible. 33. He also said, The true prajñā is pure like empty space, without knowledge, without seeing, without action, and without conditions. 34. An ancient worthy said: 35. The essence is originally beyond dependence, and names and explanations are both silent, therefore it transcends words and images. 36. Previously it was said that the fishnet and rabbit snare are metaphors for words and images, and they are mentioned alternately just to make the text elegant. 37. The Brief Examples of the Book of Changes says, Words are born from images, therefore one can trace words to observe the images; 38. Images are born from the mind, therefore one can trace images to observe the mind. 39. The mind is exhausted by images, and images are attached by words, therefore understanding the mind one forgets the images, and obtaining the images one forgets the words. Paragraphs: $ 0 2 7 10 12 19 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Pouring copper juice into the mouth, smashing the body with an iron rod and anvil 1. Terrified, running around, returning to the forest of swords and knives 2. Verse on the retribution of habitual offenses: 3. The retribution for stealing is being melted in hell 4. After the crime is finished, one is born in the human realm, hungry and poor, ending one's life 5. Sharing wealth is controlled by others, no different from being lowly 6. I say to those who bear integrity, you must think of the end of poverty 7. Here are the six verified accounts of karmic response, briefly cited: Han Dynasty, the pavilion chief Gong Shou of Cangwu Prefecture, Han Dynasty, the pavilion chief of Mei County in Qizhou who killed a woman, Sui Dynasty, someone surnamed Huangfu na 8. He served as the governor of Jiaozhi. 9. He arrived at Gao Yao County in Cangwu Prefecture. 10. He stayed at Queben Pavilion in the evening. 11. It was not even midnight yet. 12. A woman came out from below the tower. 13. She said to herself: 14. My surname is Su, my personal name is E, and my courtesy name is Yishu. 15. I am originally from Xiu Li in Guangxin County. 16. I lost my parents early and have no brothers. 17. My husband also died long ago. 18. I have miscellaneous silk fabrics worth 120 bolts and a maid named Zhifu. 19. I am alone and poor, weak, and unable to support myself. 20. I want to go to a neighboring county to sell the silk. 21. I borrowed a cart and oxen from a fellow villager, Wang Bo. 22. The fee is 12,000 coins. 23. I loaded the silk and Zhifu took the reins. 24. It was on the tenth day of the fourth month last year that we arrived outside this pavilion. 25. At that time, it was getting dark and there were no travelers passing by. 26. I did not dare to go any further. 27. So I stayed there. 28. Zhifu suddenly got a stomachache. 29. I went to the pavilion keeper's house to beg for water and fire. 30. The pavilion keeper, Gong Shou, came with a knife and halberd. 31. He came to the side of the carriage. 32. He asked me:🔽What are you doing here? 33. Where did the wife come from? 34. What was loaded on the carriage? 35. Where is the husband? 36. Why are you walking alone? 37. The concubine replied, 38. Why do you ask? 39. Shou then grabbed the concubine's arm and said, Paragraphs: $ 0 2 7 8 14 30 37 #
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Please segment these sentences into coherent paragraphs: 0. This is the means of accomplishing the Buddha, 1. The ritual is taught by the supreme one of two feet. 2. The tantra is clear, beautified and pleasing by many practices. 3. Until then, one will not attain the accomplishments of the qualities. 4. Having understood, the wise ones should practice with conduct and begin the practice according to the ritual. 5. The glorious accomplishment of secrets, which is the definitive compilation of the meaning of the tantra endowed with the three ultimate syllables, 6. is the fourth chapter, which teaches the five manifest awakenings from pleasing glorious Vajrasattva. 7. The glorious Vajra Holder, 8. the method of accomplishing Vajrasattva, 9. the true conduct that is hidden, 10. will now be explained. 11. By the yoga of the completion stage, 12. Having killed the enemy of distraction, 13. one should practice with the secret means of accomplishing the good 14. through the activity of music. 15. The consecration is the supreme good, 16. following the glorious Guhyasamāja. 17. Having consecrated the great seal, 18. one should accomplish the good attainment. 19. Likewise, having well-established desire, 20. the yogin of the deity abides there. 21. Having well-established the accomplishment of the secret, 22. the practitioner will therefore be successful. 23. Having taken the step of good wisdom, 24. and having abandoned all conduct, 25. free from all duality, 26. one should abide wherever one wishes. 27. In order to benefit the practitioner, 28. having summarized the accomplishment of the secret, 29. I will explain that supreme stage of attainment. 30. One who desires to attain power 31. through many births🔽should abandon all duality 32. through the secret observances. 33. The tantra that is the source of all virtue 34. is the empowerment called the “gathering.”🔽The empowerment of the great seal 35. bestows the accomplishment of the good. 36. Then, abiding in one’s desire, 37. the first yoga is bestowed. 38. The yoga that arises from the guru’s mouth 39. should be cultivated as a precious gem.🔽The very secret empowerment🔽that is extremely hidden Paragraphs: $ 0 5 7 11 15 19 23 27 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. If one relies on the teachings of the two vehicles outside the true teaching, as well as the teachings of non-Buddhists and worldly teachings, there is no meaning in establishing these causes, therefore it is first clarified that within the true teac 1. The person who establishes the cause is not able to be the two vehicles and so forth, therefore it says bodhisattva. 2. What Dharma does the bodhisattva practice that is able to enter into consciousness only? 3. The treatise says: 4. The mind that is not attached to wealth and pleasure, and so forth, up to discriminating and investigating dharmas as they really are, is able to enter into the contemplation of consciousness only. 5. The commentary says: 6. This clarifies the avoidance of the obstacles to giving and so forth, up to the avoidance of the obstacles to wisdom, all as explained above. Therefore the six perfections are the causes for entering [the contemplation of consciousness only]. 7. The treatise says: 8. The bodhisattva who has already entered the stage of consciousness only by relying on the six perfections next attains the six perfections that are included in the mind of pure faith and joy. 9. The commentary says: 10. If the bodhisattva, by relying on the six perfections, has already entered into consciousness only, at that time the bodhisattva further attains the six perfections that are included in the mind of pure faith and joy. 11. In the correct teachings on the six perfections, the mind is completely without doubt, therefore it is called faith. 12. As the Dharma that is believed in is sought to be cultivated, therefore it is called joy. 13. This faith and joy has five causes and conditions, and is therefore called pure. 14. First, pure detachment, which means not giving rise to dharmas that contradict the perfections. 15. Second, pure non-contemplation, which means always not contemplating one's own body, the fruits of the perfections, or gratitude. 16. Third, pure non-loss, which means being free from defiled dharmas that are mixed with the perfections, and being free from non-skillful practices. 17. Fourth, pure non-discrimination, which means being free from grasping the characteristics of the perfections as described in words. 18. Fifth, pure dedication, which means always seeking to attain great enlightenment in the perfections that have already arisen and those that have not yet arisen. 19. Each perfection is endowed with these five kinds of pure faith and joy. 20. There is also a pure faith and joy, which means having already passed the stage of faith and joy and entered the stage of insight and so forth, and attaining the faith and joy of the sages. 21. It is different from the faith and joy of the stages prior to the ten grounds, and is therefore called pure. 22. There is also a pure and joyful mind, which means that by means of śamatha and vipaśyanā one enters the contemplation of suchness, and obtains the mind of faith and joy that is included in the nondiscriminating cognition and the subsequent cognition 23. The treatise says: 24. Within this true Dharma, there are bodhisattvas who are not attached to wealth and pleasure, who have no transgressions in their precepts, who are not destroyed by suffering, who are not lazy in cultivating goodness, and who always practice single-mi 25. The bodhisattvas who rely on the six perfections and have already entered the stage of consciousness-only next obtain the six perfections that are included in the pure mind of faith and joy. Therefore, even if they are apart from the practice and eff 26. The commentary says: 27. Because they have already entered the contemplation of consciousness-only, it says therefore. 28. From the stage of seeing up to the ultimate stage is the meantime. 29. Even if this person does not make effort to cultivate the six perfections in the meantime, the six perfections will naturally be fulfilled. 30. Why is this? 31. The treatise says: 32. Because of believing and delighting in the correct teachings, cherishing and rejoicing, wishing to attain and contemplating. 33. The commentary says: 34. Although the Tathāgata's correct teachings corresponding to the six perfections are extremely profound and difficult to understand, this person still believes and delights in them without doubt. Because of this belief and delight, there is no meaning 35. Seeing inexhaustible merits in the practice of the six perfections, the mind gives rise to cherishing. Because of this cherishing, there is no meaning of non-practice. 36. How can such a mind of belief and delight be attained? 37. Only the Buddhas, the Tathāgatas, who have already reached the ultimate stage of perfection can attain this mind. 38. Knowing that it is attained by such superior people, one deeply rejoices in the superior people, thus it is called rejoicing. 39. Because of this rejoicing, there is no meaning of non-practice. Paragraphs: $ 0 3 7 23 26 31 34 #
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Please segment these sentences into coherent paragraphs: 0. He teaches them to avoid hell as if protecting his own eyes. 1. Therefore, in the Sutra on the Origin of the World, 2. the World-Honored One spoke a verse, saying: 3. If a person creates karma with body, speech, and mind, and after creating it enters the evil paths, 4. In this way, one will experience the living hells, which are the most terrifying places that make one's hair stand on end. 5. One will go through countless thousands of koṭīs of years, dying and reviving in an instant. 6. Enemies will each take revenge on each other, and because of this, sentient beings will kill each other. 7. If one gives rise to evil thoughts towards one's parents, or towards the Buddha, Bodhisattvas, or voice-hearers, 8. All of these will fall into the Black Rope Hell, where one will experience extremely severe suffering. 9. Teaching others to practice correctly while oneself acts crookedly, and seeing others' goodness, one must destroy it. 10. Slandering, speaking harshly, and telling many lies.🔽They enjoy committing the three kinds of grave evil deeds, 11. And do not cultivate the three kinds of wholesome roots.🔽These foolish people will certainly enter 12. The combined great hells and suffer for a long time. 13. Or killing sheep, horses, cows, and various other animals, chickens, pigs, and so forth,🔽And also killing other insects and ants, 14. That person will fall into the combined hells.🔽The world has many kinds of fearful appearances, 15. Which oppress and disturb sentient beings.🔽They will fall into the grinding mountain hells 16. And experience the suffering of being pushed, pressed, and pounded.🔽Because of the afflictions of greed, hatred, and delusion, 17. They distort the correct principles 18. And judge right and wrong, violating the Dharma and Vinaya. They will be injured by swords and wheels.🔽Relying on their power, they rob others, 19. Taking from both the powerful and the powerless.🔽If they create such oppression, 20. They will be trampled by iron elephants. 21. If one delights in killing sentient beings, with blood-stained hands and an evil mind, 22. Always engaging in such impure actions, one will be born in the Saṃghāta hell. 23. Because of various afflictions to sentient beings, one will be burned and cooked in the Saṃghāta hell. 24. Within it, there is a great Saṃghāta hell, caused by deceitful and cunning thoughts. 25. Covered by the thickets of various views, sinking in the dense net of craving, 26. Always engaging in such lowly actions, one will fall into the great Saṃghāta hell. 27. If one reaches such a great Saṃghāta hell, a place of blazing iron and bristling hair, 28. Within it are iron halls and iron houses, all of which burn those who enter. 29. If one engages in worldly affairs, always greatly afflicting sentient beings, 30. One will be born in the Tapana hell and experience heat and affliction for immeasurable time. 31. Śramaṇas, brāhmaṇas, parents, elders, and venerable ones in the world, 32. If one always offends and displeases them, they will all fall into the hell of heat and distress. 33. Not delighting in cultivating pure karma for rebirth in the heavens, always being separated from dearly loved relatives and friends, 34. Delighting in doing such things, that person will enter the hell of heat and distress. 35. Evil towards śramaṇas, brāhmaṇas, and other good people, parents, 36. Or harming other venerable ones, they will fall into the hell of heat and distress, always burning. 37. Always creating many evil karmas, never giving rise to a single wholesome thought, 38. That person will go straight to Avīci Hell, to experience immeasurable suffering and distress. 39. If one speaks of the true Dharma as non-Dharma, and speaks of various non-Dharmas as the true Dharma, Paragraphs: $ 0 3 7 10 13 16 21 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. The first position is refuted in the following. 1. That is not understood, because there is no certainty. 2. Why? 3. Because the cognition of the universal of sound,🔽without the cognition of the individual sound, is not possible. 4. And the cognition of the individual sound is not possible without the cognition of the universal of sound.🔽This is what is being said: 5. “that” refers to 6. the universal of sound. 7. “Previously” refers to the chapter on the exclusion of other in the inference for oneself. 8. The second position, “from the exclusion of other,” is accepted. 9. “Therefore” refers to 10. “from the word” — from the word “sound” and from the word “soundness.” 11. The verse “If the cognition of the universal of sound . . .” is explained as follows. 12. “If” and so on. 13. “Particulars” are the individual sounds. 14. The commentary on the line “The awareness that possesses the universal principle” is as follows.🔽 15. The commentary on the passage beginning with the words “The awareness of that which is endowed with the universal” is as follows. 16. “ But, ” one might say, “even if one understands that which is endowed with it, the individual is not understood. ” 17. “ In regard to which, ” etc. 18. In regard to which one gives food, the plate, etc. are also established in the manner of a stick and a burden. 19. Without a plate, the food itself is not established. 20. In the same way, when one understands that which is endowed with the universal, the individual is also understood, 21. because if it is not understood, that which is endowed with it is not understood. 22. The commentary on the passage beginning with the words “The understanding of its nature” is as follows. 23. “ The particular, ” etc. 24. Because 25. Thus, because these distinctions are not the meaning of the word, 26. “If” is the objection. 27. Not only is there no comprehension of the universal and the manifestation without the individual, 28. but also there is no exclusion. 29. If there were comprehension of the excluded thing without exclusion, what would be the use of exclusion? 30. Exclusion is understood for the purpose of comprehending the excluded thing. 31. If it were not so, 32. what would be the use of exclusion? 33. “But in another way” means that the comprehension of the excluded thing is not tenable in another way. 34. “If it is a universal” means that the universal itself should be understood because the comprehension of the excluded thing is not tenable in another way. 35. “Comprehension” is a philosophical tenet. 36. “What” is a question. 37. The term “different” refers to a philosophical tenet. 38. How does one understand a difference when one understands an exclusion?🔽If one does not understand it, one does not engage in a differentiation. 39. The statement “it is like this” is a response to that. Paragraphs: $ 0,8,14,16,23,27,35,38 #
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Please segment these sentences into coherent paragraphs: 0. There is no opportunity for the holy Dharma. 1. Some people suffer in this way. 2. Some people will not be satisfied because they will be later. 3. The hell of the living is the most painful, and the most painful. 4. The first of these is the sixteen stages of heat and cold. 5. The second is the twofold. 6. These are to be understood through the great application of mindfulness. 7. The result of evil actions is great. 8. Animals are ignorant. 9. The place of birth is the womb, the birthplace, and so forth. 10. There are two types of this. 11. There are four types of shape. 12. This is the same as the smoke. 13. The intermediate action is to desire food and so on, but that is not the case. 14. The country of the king was Tibet. 15. The world of the dead. 16. This is a double meaning. 17. Or, the cause of these three evil beings is most likely to be murder, greed, and delusion. 18. These three have gone to bad places. 19. The least evil is to be bound by the limits of the land. 20. He is not equal to humans or gods. 21. These are the evil ones. 22. The limit is the place where there is no dharma, etc. 23. The ends of the earth. 24. The ignorant are stupid and blind, and they do not understand the language. 25. Or, as for the "Kāyāna" who is the limitless object, 26. Because of their evil actions, they will go to the lower realms. 27. Longevity is the abode of the realm of form, where there is great merit and great pride, and where there is an immeasurable amount of good fortune. 28. Or, it is said, "The cessation of concepts is due to the improper training in cessation. " 29. When he dies, he will go to the hells. 30. When one is born as a human, one has a fault with the five or six sense faculties, such as the eye, which controls form and so on. Therefore, one has no share in the holy Dharma. 31. One, two, three, four, five, or six are possible. 32. The fault of the mental faculty is bad. 33. The incorrect view that there is no Buddha and so on is the view that is the cessation of the true view. 34. All nonvirtue is a burden. 35. The other is the view of permanence. 36. Thus, there are eight. 37. The Buddhas birth is universal. 38. They do not bow their hands to anyone who comes into the world and denigrate him. 39. This is the eighth instance of a person who has been born in a place where there is no Buddha. Paragraphs: $ 0 4 8 14 17 22 27 30 37 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Śrī-samputa-maṇḍala-vidhi 2. In Tibetan:🔽The Ritual of the Maṇḍala of Śrī Cakrasaṃvara🔽Homage to Śrī Cakrasaṃvara. 3. Having bowed to Cakrasaṃvara, 4. the ḍākinī who pervades space, 5. I will write the ritual of his maṇḍala and so forth, 6. obtained from the guru.🔽There, the master holds a khaṭvāṅga in the left hand, 7. and a ḍamaru with the sound of hūṃ in the right hand. 8. Knowing the tantra of perfect wisdom, 9. the mantra of Śrī Heruka, 10. without anger, diligent in cleanliness, 11. knowing union, perfected in wisdom, 12. adorned with a skull on the head, 13. the body smeared with ashes. 14. And in the Tantra of the Clear Expression of Secrets: 15. The two kinds of gurus are well explained. 16. The causal one obtains, the resultant one arises. 17. The brief explanation is by way of the cause, 18. and the extensive explanation is by way of the result. 19. The brief explanation is the essence of body and speech, 20. and the extensive explanation is the nature of mind. 21. By way of the master of the maṇḍala, 22. it abides externally and internally.🔽This is the unsurpassed guru 23. of all sentient beings in two ways. 24. It bestows the result of enjoyment and liberation; 25. therefore, make offerings with great effort. 26. The vessel for the water for the feet, the water for sprinkling, the water for the mouth, and the water for the reception of offerings, which are made of conch, lotus, copper, and so on, are filled with barley, milk, white flowers, kuśa grass, 27. sesame, and the five elixirs. 28. Having poured them into the other three vessels, one should enchant them with the three syllables and the mantra of one's lord and the mantra of all activities, one hundred and eight times, seven times. 29. Those three vessels should be placed on the mañji in one's left, 30. and in front of them, also, three bowls on the mañji. 31. In that, with the water of the vessel of the foot-washing water, one should hold a flower with the right fist, the thumb and the index finger closed, and with the gesture of amorous play, one should rotate the fingers, and extend the fingers, the ind 32. Oṃ āḥ hrīḥ pravara siddha kārya pādu pūjā pratīccha hūṃ svāhā. 33. With that, one should offer the three bowls. 34. Having imagined the two feet of the one to whom one is making offerings, 35. Having taken up with the tip of the bunch of kuśa grass in the right hand the water in the vessel on the right, one should sprinkle the image of the deity with the water in the other vessel. 36. With the water in the same vessel, having taken up a flower with the right fist with the thumb and forefinger, one should offer it to the deity's hand with the fist turned downward for the purpose of washing the feet, extending the little finger, etc 37. and offer it three times. 38. Having taken up the water in the third vessel, etc., with the cupped hands, one should offer the water for the feet three times in the third vessel with the vajra-palms opened. 39. All of that is with the same mantra, but in place of pādyam one should say prokṣaṇam, ācamanaṃ, and argham. Paragraphs: $ 0 6 14 22 26 32 #
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Please segment these sentences into coherent paragraphs: 0. They are taught to be just and pleasing to beings in accordance with their wishes. 1. The space of the Dharma is vast. 2. The sky is the limit of space. 3. The last one is the end. 4. A. The great, unceasing aspiration to purify the buddha realm is to be fulfilled in all future generations. 5. The following is the explanation. 6. They are in union with all the bodhisattvas, they have accumulated all the roots of virtue that are devoid of desire, they are in union with all the bodhisattvas, they are in union with all the bodhisattvas, they are constantly with the bodhisattvas, 7. By teaching the Buddhas origination, generating ones own mind, one should realize the objects, powers, and wisdom of all tathāgatas, and one should attain the unimpaired and following superknowledge. 8. They will travel throughout the world realms, display the appearance of images in the mandala of the assembly of all buddhas, and follow their bodies in all the places where they are born. 9. The vastness of the dharma realm is so vast that it is impossible to explain the continuity of the bodhisattvas conduct, which is inconceivable in the Mahayana. 10. The end of the sky is the tip of the last pa. 11. I have made an unceasing and great aspiration to accomplish the Great Vehicle, so that I may practice it for all my lives. 12. The following is the explanation. 13. They are in the wheel of irreversible existence. 14. They should practice the bodhisattva conduct, have a meaningful body, speech, and mind activity, and attain the Buddhas teachings without doubt as soon as they are seen, and attain the gnosis as soon as they are sung. 15. As soon as they have faith, they will not turn away from the afflictions, they will become like the great king of medicine, and they will become like the wish-granting jewel of their bodies. 16. The space of phenomena is vast because bodhisattvas practice all activities. 17. The sky is the limit of space. 18. The last one is the end. 19. And in all the future generations, I will accomplish the great, unceasing aspiration to the fruition of all the actions that lead to the unwavering wheel of existence. 20. The following is the explanation. 21. In all world systems, there is the unsurpassed and perfect awakening, and in all worlds there is life, birth, and death, not being different from the same hair. 22. He is the one who has mastered the youthful, the one who has been in the company of the queens, the one who has attained enlightenment, the one who has attained enlightenment, the one who has subdued the demons, the one who has attained enlightenment 23. They should make prayers, circumambulate the great wheel of the Dharma, teach the great transcendence of suffering, realize the Buddhas object, power, and great wisdom, and attain buddhahood in accordance with the wishes of all sentient beings. 24. The one instant manifestation of the fullness of phenomena, the one instant manifestation of the fullness of phenomena, the one instant manifestation of the fullness of phenomena, the one instant manifestation of the fullness of phenomena, the one in 25. They will be able to satisfy their minds, teach the great transcendence of suffering, teach the uninterrupted conduct, and teach the pure practice of all phenomena on the Mahayana level. 26. The magical illusion of the knowledge of phenomena, the superknowledge of the supernatural, and the empowerment of the entire dharmadhātu are the manifestations of the pure. 27. The space of the Dharma is vast. 28. The sky is the limit of space. 29. The last one is the end. 30. In all future generations, I will fully realize the great, unceasing aspiration for the wisdom of the great wisdom. 31. O children of the Victor! 32. These are the ten doors of aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspiration, aspirat 33. They make countless hundreds of thousands of prayers. 34. The bodhisattvas who live in the bodhisattva realm of Joy attain this state. 35. This is the clear proof. 36. These prayers are also accomplished in the ten extremes. 37. What are the ten? 38. nan 39. nan Paragraphs: $ 1 5 9 16 20 27 31 34 #
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Please segment these sentences into coherent paragraphs: 0. They are mostly the same with slight differences, all taking suffering as the basis. 1. The first six recite the four Vedas. 2. The middle six are called omniscient. 3. This is the six teachers. 4. The last six attain the five supernatural powers. 5. In detail, this is still eighteen people. 6. The first is the wisdom of hearing. 7. Next is the wisdom of thinking. 8. Later is the wisdom of cultivation. 9. The six teachers are: 10. 1. Pūraṇa Kāśyapa. 11. Kāśyapa is the surname. 12. Pūraṇa is named after his mother. 13. That person's view is annihilationism. 14. He says there is no principle of ruler and minister, father and son, cause and effect. 15. 2. Ajita Keśakambala. 16. Keśakambala is named after his mother. 17. Ajita is a name. 18. That person's view takes everything as the basis. 19. 3. Sañjayī Vairaṭīputra. 20. Vairaṭīputra is the mother. 21. He is named after his mother. 22. Sañjayī is a name. 23. That person believes that the Way does not need to be cultivated. 24. After eighty thousand kalpas, one will naturally attain it. 25. It is like a ball of thread on a high mountain, when the thread is exhausted, it stops. 26. Fourth, Ajivikas. 27. Ajivikas is a name. 28. Ajivikas means coarse and tattered clothes. 29. That person believes that the body has two parts of suffering and happiness. The present suffering ends, and the Dharma of happiness naturally arises.🔽Fifth, Kakuda Katyayana. 30. Katyayana is a surname. 31. Kakuda is the name of his mother. 32. That person believes that there is both existence and non-existence, and arises in response to things. 33. When asked by others if it exists, he says it exists. 34. When asked by others if it does not exist, he says it does not exist. 35. Sixth, Nirgrantha Jnatiputra. 36. Jnatiputra is named after his mother. 37. Nirgrantha is the general name for those who have left the household life. 38. That person believes that karma definitely results in retribution. 39. Even if one cultivates the Way now, it cannot be interrupted in the middle. Paragraphs: $ 0 6 9 26 35 #
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Please segment these sentences into coherent paragraphs: 0. And I will plant a garden. 1. The lake is filled with water, and the wells are filled with water. 2. The wise are careful. 3. They will have food, drink, and a seat. 4. And the city will be a gathering place. 5. In all the cities there will be temples. 6. And the paths of the waterless. 7. He filled his vessel with water, and gathered the sick, the suffering, the helpless, the poor, and the needy. 8. It is always compassion. 9. These are the things that make you happy. 10. The fruits of the new season, the food and drink, the grain and the fruit, 11. First, I am not a family. 12. Is he a monk or poor? 13. First, give to the offerings. 14. The place where the waters dwell is the place where the water is the source of the water. 15. The three types of food are: the three types of food, the three types of food, the three types of food, the three types of food, the three types of food, the three types of food, the three types of food, the three types of food, the three types of fo 16. He gave him grape juice and eye medicine. 17. Place the water in its place. 18. Then he wrote down the mantra of the victorious ones. 19. The process of the seed and its function. 20. The oil of the threads should be applied to the body and the feet. 21. He gave him a wooden chair, a mirror, and a pillow with a staff on top of a vase. 22. He will place it in the place of Vati. 23. In all the places where there is no water, 24. The earth will make a lake, a lake, and a lake. 25. The inner part is filled with water that is purified. 26. I offered them grain, rice, and sesame seeds. 27. He will surround it with food, butter, and oil. 28. At the gates of the herds of cattle, 29. The food and drink that he had given to his son, he entrusted to a trustworthy man. 30. They are always generosity. 31. What good is it for the hungry ones? 32. It is also suitable for eating the food at the bottom or above. 33. They will give food and drink. 34. Dogs, insects, and birds. 35. Give what is right. 36. If the harm caused by famine, the harm caused by the opposition of the father, or the harm caused by the disease, 37. When the crop is lost, sentient beings follow. 38. The seed is eaten and followed. 39. Do not let the lion down. Paragraphs: $ 0 11 14 23 28 36 #
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Please segment these sentences into coherent paragraphs: 0. There are two kinds of constant delight in tranquility: 1. First, in terms of the body, there are two: 2. First, the tranquility of the abode, referring to leaving the noisy places of home and rooms; 3. Second, the tranquility of the one who abides, referring to upholding pure precepts and avoiding the three kinds of unwholesome actions. 4. This is using blessings to abandon sins, leaving behind the ordinary beings who stay at home. 5. Second, in terms of the mind, there are also two: 6. First, the abode, referring to the wondrous realm of true emptiness; 7. Second, the one who abides, referring to the mind of concentration and wisdom. 8. This is using wisdom to abandon delusions, leaving behind the ordinary beings who have left the home life. 9. Sixth, being disgusted with and turning away from worldly pleasures. 10. Seventh, exclusively cultivating the practices that lead to liberation. 11. Eighth, although seeking liberation, abandoning the compassion and worldly-saving mind of the two vehicles. 12. Ninth, although cultivating the great compassionate merits of bodhisattvas, not seeing the one who cultivates and what is cultivated, therefore being unstained. 13. Tenth, knowing one's own body has four meanings: 14. First, knowing the body arises from conditions, apart from self and what belongs to self; 15. Second, knowing that one's practice of the path is weak, one should never forcefully confront afflictions and objects; 16. Third, knowing that if one's power is strong, one must diligently cultivate and practice; 17. Fourth, definitely knowing that one's body has the seeds of enlightenment and will attain Buddhahood. 18. In the second stage of progress, the pure dharmas refer to refining and perfecting one's previous practices to be free from defilements, thus called pure. 19. Among the ten, the first is the purity of right mindfulness; 20. Second, letting go and below is the purity of leaving faults; 21. Third, abiding and below is the purity of right practice; 22. Fourth, always enjoying and below is the purity of seeking the Dharma; 23. Fifth, following and below is the purity of removing doubts; 24. Sixth, endowed with and below is the purity of wisdom; 25. Seventh, the mind always and below is the purity of samadhi; 26. Eighth, hearing good and below is the purity of understanding emptiness, which is also the purity of receptivity; 27. Ninth, viewing equally and below is the purity of superior thoughts; 28. Tenth, respectfully and below is the purity of repaying kindness, which is also the purity of reverence and support. 29. The second answer causes the Tathāgata to rejoice, with twenty phrases, also the first ten being one's own stage and the latter ten being superior progress. 30. Among them, the first phrase concludes the previous and the phrase below not abandoning generates the following. 31. Among them, the first phrase cites the first five phrases below; 32. The mind is without reliance cites the sixth below; 33. Cultivating the profound Dharma cites the seventh and eighth two phrases below; 34. In the absence of dispute, etc. cites the ninth and tenth below. 35. Therefore generally indicates the ten practices below, which are worthy of the holy mind, and thus cause the Tathāgata to rejoice. 36. The ten below are specifically: 37. The first three cultivate practice with existence, the first being the practice of diligent effort; 38. The next two, within existence, are the practice of leaving faults, namely, not sparing one's own body and not seeking external wealth. 39. The next three cultivate the practice of empty wisdom: Paragraphs: $ 0 5 9 13 19 29 36 #the bodhisattvas such as Maitreya. 38. The mention of Maitreya is because the perfect Buddha is the chief of the future Dharma kingdom, 39. because the future is designated as if it were the past. Paragraphs: $ 0 4 8 10 12 15 19 22 24 28 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The rest is explained in the commentary. 1. As for the superior spheres, the verse says: There are eight superior spheres, the first two are like the first liberation, the next two are like the second, and the last four are like the third. 2. That is to say, the first two liberations are each divided into many, making four, and the last four are blue, yellow, red, and white. Because they are able to control and subdue the mind and the objects it takes as its basis, they are called superio 3. The commentary says However, the Yogācārabhūmi Śāstra and the Treatise on the Stages of Concentration Practice and below is the second citation of treatises to explain and reconcile. 4. There are five parts within this: 5. First, it dualistically indicates the sūtra and treatises. Second, below First observing blue and so forth, it explains the characteristics based on the Abhidharma-kośa. 6. Third, below The first eight are based on the fourth, it distinguishes the concentrations they are based on, as already cited above. 7. Fourth, below The Yogācārabhūmi Śāstra says, it clarifies their establishment. 8. Within this there are two: 9. First it asks, then below For these two reasons it answers the question. 10. As for form and touch, the question is asking why? 11. Because among the twelve sense bases, only two sense bases are relied upon, namely the blue, yellow, red, and white are the form sense base, and earth, water, fire, and wind are the tangible sense base, because solidity, moisture, heat, and motion ar 12. The answer has two parts: 13. First, it clarifies the reason for establishing the two, which has three meanings, to be known below. 14. Later, from the eyes, etc. below, it clarifies the reason why the ten sense bases are not established as universal bases. 15. It also has three sections, corresponding to the above in order. 16. First, the eyes, etc., and form only belong to one's own body corresponds to the above pervading one's own body and the bodies of others. 17. Second, the two sense objects of smell and taste do not pervade all corresponds to the above pervading the desire realm, because above the second dhyāna there is no nose or tongue consciousness, and therefore also no smell or taste sense objects. 18. Third, the sense object of sound has intervals corresponds to the above always continuous. 19. Sound is heard when emitted, and not heard when not emitted, therefore there is the word interrupted. 20. Therefore, it is not said concludes the above three sections, not speaking of the eight form sense bases among the ten form sense bases as the bases of pervasion. 21. The explanation of the latter two can be known. 22. The third is reconciling the meaning of the sutra below Now, the different schools. 23. There are two parts: 24. First, reconciling the treatise with the sutra; 25. Later, below By analogy, using the treatise to exemplify the sutra, reiterating the explanation of the heavens of pervasion. 26. That is to say, what was selected by the above treatise is now all taken, by analogy, the heavens of pervasion can also pervade what was selected. 27. The ninth two heavens follow people, which can be known. 28. The tenth is the analogy of the non-operation of the concentration of cessation. The meaning of the concentration of cessation has already been briefly explained in the sixth ground, but it will be further discussed now. 29. The Sarvâstivāda school holds that this concentration only arises based on the peak of existence, because all the lower grounds are called having conceptualization, and the characteristics of activity are coarse and moving, difficult to stop and ceas 30. This peak of existence is called non-perception, with subtle characteristics, easily stopped, so only at the peak is there the attainment of cessation. 31. The verse of the Abhidharma-kośa says: The attainment of cessation is called the essence, abiding in purity at the peak of existence. 32. It is said that the attainment of cessation takes twenty-two dharmas as its essence, because before cultivating concentration there are twenty-one mental activities and the mind king. 33. As for the twenty-one mental activities, it refers to the ten universal mental activities, the ten wholesome mental activities, and either joy or disgust. It is for the sake of the attainment of cessation. 34. There are twenty-two dharmas that are not associated with mental activities, replacing each other, called the attainment of cessation. 35. Following the cessation of so many mind and mental activities, it becomes the essence of concentration. 36. If the sixteenth chapter of the Satyasiddhi Śāstra on the attainment of cessation says: Question: 37. If the meaning here takes nirvāṇa as cessation, then this contradicts your previous statement that in the nine successive concentrations the mind and mental activities cease in the attainment of cessation. 38. Answer: 39. The samādhi of cessation has two types: one is when all afflictions are exhausted, and the second is when afflictions have not yet been exhausted. Those with exhausted afflictions are in the state of liberation, while those with unexhausted afflictio Paragraphs: $ 1 4 8 12 16 22 28 36 #
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Please segment these sentences into coherent paragraphs: 0. Dridh'om bhava sthito 'm bhava ajyo 'm bhava apratīhatyo 'm bhava sarva karmāsu ca me citta śreyam kuru hūṃ ha ha ha ha hūṃ. 1. Having recited that, one should establish them in the commitments and show the commitment seal, This is the great vajra, and so forth. 2. By applying the seal of Vajra Heruka to their activities, all yakṣiṇīs will act as wives, daughters, and so forth, in the form of women. 3. All gods, from Rudra and so forth in the form of men, 4. up to the lowest servants, having been summoned, 5. are applied to one's activities by the essence and seal. 6. They say, Kye! What should be done? 7. Then, having formed the great seal of one's own wrathful deity, and the pledge seal, doctrine seal, and action seal,🔽one should repeat the mantra of one's own wrathful deity for a half month, having inserted the name of the one to be subdued. 8. Then a sound will come from the image. 9. Then the adept, having formed the seal of Trailokyavijaya, 10. should apply the syllable hum. 11. Then, standing in front of the image of the one to be subdued, 12. one should request permission, saying, What may I do? 13. Then, having uttered the words This is the vajra, the great vajra, 14. and so forth, one should display the pledge seal. 15. Then, having summoned the gods and so forth, 16. one should definitely apply the essence mantras and seals. 17. One should command, Do this! 18. One should command oneself. 19. Then, having extracted [the effigy] from under the foot with the mantra and mudra of trampling,🔽having raised it with the Vajra Summoning, 20. having conferred initiation with the Vajra Jewel, 21. one should place it in a comfortable place for practice. 22. If one wishes to employ the spirits, such as bhutas, pretas, rakshasas, and so forth, 23. having recited the mantra one hundred thousand times with the practice of Vajra Humkara as previously explained, and having performed the recitation ten thousand times for each [deity] with the practice of another wrathful one, 24. having summoned the spirits with the wrathful Vajra Hook,🔽the wrathful Mahabala should eat them with the mantra and mudra of the mandala. 25. Again, the wrathful Mahabala, who has a thousand heads and a thousand arms, should eat the wicked ones. 26. Having summoned the spirits of the dakinis and yoginis, he should please them. 27. He should recite both mantras one hundred thousand times each. 28. Then, the wrathful one, the yogi, should summon them that night in a charnel ground or 29. an empty temple. 30. Having drawn out their hearts, he should please them with the seal. 31. They will do whatever he desires up to the bestowal of spiritual powers. 32. If they should harm him, he should destroy them with the seal of Vajraheruka. 33. Even if he is afflicted by a fever, etc., 34. he should recite both mantras one hundred thousand times each with the application of Vajra Humkara. 35. Or else, with the application of another wrathful one. 36. Then, having bound the crest of the wrathful one, 37. he should summon the fevers, etc. 38. Then, beginning from the crown of the head of the one to be accomplished, 39. fill the entire body with it, and he will be freed from that. Paragraphs: $ 0 7 19 22 28 33 #
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Please segment these sentences into coherent paragraphs: 0. There is no translation available now. 1. I am deeply regretful. 2. On the 19th day of the first month in the 15th year of the Taiyuan era. 3. At the Buddha stupa in Waguan, Yangzhou. 4. Preface to the Vibhāṣā, Preface to the Vibhāṣā, the fifteenth volume, by Dharma Master Dao'an. Ānanda compiled the twelve divisions of the canon. 5. Within ninety days, it was transmitted by the Buddha's intention and samādhi. 6. Afterwards, he separately compiled the scriptures up to the Hīnayāna teachings into the four Āgamas. 7. This is the extent of Ānanda's contribution. 8. Kātyāyanīputra extracted its essential practices. 9. Citing the sūtras for interpretation, he made the Abhidharma with forty-four chapters. 10. It is concise, elegant, and valued in foreign countries. 11. Upāli compiled the Vinaya. 12. Together with the Abhidharma and the four Āgamas, they form the Tripiṭaka. 13. It is highly treasured in India. 14. It has not yet fallen to the ground. 15. Later, Dharmatrāta compiled the practice. 16. It was also widely practiced in the world. 17. There were also three arhats.🔽The first was called Śīlapālita. 18. The second was called Dārstāntika. 19. The third was called Vibhāṣā. 20. They compiled the Vibhāṣā, extensively citing the holy teachings. 21. They relied on the ancient explanations of Abhidharma. 22. The sources they cited. 23. They were all great beings, true people, and those who were certified by the Buddha's seal.🔽Dārstāntika was confused and close to afflictions.🔽Vibhāṣā was essential and close to brevity. 24. Śīlapālita was the most balanced. 25. He was in Sindhu, ascending the fearless seat. 26. He proclaimed in the assembly. 27. How can one not rely on this path? 28. The sūtra is like the great ocean, with a thousand treasures emerging from its depths and vastness. 29. It is like Mount Kunlun, with a hundred treasures growing in its lofty peaks and misty valleys. 30. The things that sustain life are all here. 31. This sūtra is like this. 32. What is not accomplished by seeking it? 33. There was a man named Zhao Zhengwen, who was a secretary. 34. He was a scholar who loved the ancient and sought out hidden meanings. 35. He always heard that foreigners especially revered this sutra. 36. He thought about it and wanted to see it. 37. However, it was in the Kunlun Mountains to the right and the Xiongnu grasslands to the west. 38. It was a faraway place that was difficult to reach. 39. In the 19th year of the Jianyuan era, Paragraphs: $ 0,4,11,15,28,33 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, the provisional, the small, and the stages of the perfect teaching are all originally the unsurpassed person and Dharma, but since the two kinds of grasping have not yet been exhausted, the cultivation and attainment are not called unsurpa 1. Second, below Although it is common, it explains in detail, in two parts: 2. First, the ordinary. 3. Good and evil are the causes, and person and Dharma are the effects. Each is discussed in three grades. This is based on the general indication. 4. Among them, the different karmic retributions are beyond calculation. 5. Second, below The sages, the sages. 6. How could the nature, virtues, people, and dharmas ever change? It is just that the teaching methods are shown according to the capacities, leading to differences between the small and great vehicles, the common and uncommon. Therefore, among the sag 7. First, the small, in three parts: 8. First, explaining in terms of existence. 9. This is the contemplation of people and dharmas in the Abhidharma. 10. As for the emptiness of people but not the emptiness of dharmas, it is not that real dharmas are not completely broken down. 11. It is just that in this gate of contemplation, when breaking down the false person, the five aggregates are not yet broken down, so it is said to be not empty. 12. Because these two kinds of emptiness are contemplated sequentially, the sequential characteristics are different in two ways.🔽If contemplating the false person as being like rabbit horns, etc., delusions fall into the stage of insight, then in the st 13. If the attachment to the person is exhausted, but the delusions of insight are not broken through, and one is then led to enter into the real dharmas, giving rise to views regarding the aggregates, then one must contemplate the aggregates as imperman 14. Therefore, the contemplation of the emptiness of dharmas can destroy the two delusions, and there are people and dharmas in each stage. 15. If the delusions of views have not been subdued, there are still contaminated people and dharmas. Those who can subdue them are expedient people and dharmas. Those who give rise to true wisdom, sever the bonds, and are born in the remaining [realms] 16. However, in the Lesser Vehicle teachings, it is not explained where one is born. Now, because it transcends the stages, one is born outside the realms. 17. As the Mahāprajñāpāramitā Śāstra says, Outside the three realms there are pure lands where śrāvakas and pratyekabuddhas are born. 18. Because the Mahāyāna teaches that the body and wisdom are not extinguished, uncontaminated karma draws one to be born in those five aggregates. 19. Second, from If empty below, it explains from the perspective of the gate of emptiness. 20. This is the two contemplations of emptiness in the Satyasiddhi Śāstra. 21. Embracing the aggregates to form a person is different from seeking the self within the aggregates in the gate of existence; 22. The three provisional posits are floating and empty, and are different from the arising and ceasing of real dharmas. 23. Since the person is formed by embracing the aggregates, the contemplation is precisely the contemplation of dharmas in the person. 24. From beginning to end, both the provisional and the real are destroyed. 25. As for the three provisional posits, they refer to the accomplished through causes, the continuous, and the dependent. 26. The names are not different from the great, but the meaning returns to the Lesser Vehicle. 27. The great contemplation of the three provisional posits is that arising is non-arising and also non-extinguishing. 28. Now contemplating the three provisional posits, the essence of the combination of causes and conditions is not firm, great like empty flowers, this is like clouds and mist. 29. Because of this contemplation, one enters into the way of equality of true emptiness. 30. Third, below the other two, it gives an example of the two gates. 31. The gate of both existence and emptiness is what the Kunle lun expounds. 32. The gate of neither existence nor emptiness has not been seen in the treatises. 33. Some people say: 34. The Kukkuṭika Abhidharma expounds the meaning of this gate, but it cannot be used with certainty. 35. However, the provisional person does not exist, the four gates are the same; 36. Only discussing real dharmas, the four characteristics have differences. 37. If the Abhidharma explains the analysis of form, it retains the neighboring void; the Chengshi analyzes form and breaks the neighboring void. 38. The Kunle Sutra says form is both existent and non-existent. 39. The fourth gate should be used to refute both, but although these four gates explain the Dharma differently, the principle of truth is one. Paragraphs: $ 0 1 3 7 8 12 15 19 21 25 30 33 35 #
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Please segment these sentences into coherent paragraphs: 0. Requested: asked for.🔽By that great merit: 1. by that great merit of the composition of the Abhidhamma Treatise called the “Compendium.”🔽The monastery called Tumula-Soma: 2. for it is said in the Khuddakasihanada Suttanta Commentary: “In the Tumula-Soma monastery in the Sihala Island, the monks’ 3. cooked food is prepared by selling palm leaves. For there is no need for leaves there. All the🔽monasteries are built of brick.” 4. This monastery was originally called Soma monastery because it was built by Queen Soma, the chief queen of King Abhaya. 5. The word Tumula is a synonym for the word Vipula.🔽The word Tumula is heard there, 6. a great and terrible sound, 7. when the tusker elephant, the increaser of the Sivi kingdom, is submerged. 8. In the beginning 9. The monastery is surrounded by sixty great cloisters, and so it is very extensive, very great, 10. and very spread out. Therefore it is called Tumula Soma, because it is extensive, great, and spread out. 11. That Tumula Soma is in fact the Great Soma Monastery. By this the Elder refers to the monastery in which his teacher’s teacher lived. 12. But the place where he himself lived is referred to in the Description of Mind and Body . 13. The “granary” is the monastery in which the meritorious Elder Mahinda, who was a beginner, lived. 14. Because he was born in the lineage of the Elder Mahinda, the Great Light of the Island, the Elder who was a beginner in that monastery 15. is also called Mahinda, as stated in the Lineage of the Elders . “Uditodita” means very bright. 16. The meaning is that it is very high in the whole of the island of Sri Lanka, like the orb of the full moon.🔽By means of the wisdom of the Noble Path, 17. by means of the wisdom of the confidence in the scriptures, etc., he is a river of the white, the pure, the virtues. 18. Those very ones are ashamed and are reproved by the wise. Let them remember. For the auspicious arising of the distribution of merit.🔽For the purpose of the auspiciousness called the increase of the extensive🔽merits. Here is the construction: By that 19. which is risen and risen, and in the Tumula Soma monastery there, and of the monks who will dwell there, who are resplendent with the white, the pure, the virtues,🔽and who are ashamed. 20. Or the construction is: Let other monks, resplendent with the white, the pure, the virtues, and who are ashamed, remember that monastery. 21. By this the Elder made a special merit called the unsurpassed merit of recollection in the six unsurpassed things of the future people. 22. By this the Elder taught the special merit called the “super-excellence of recollection” in the six super-excellent states, and also the means of encouraging the people of the future, saying: “We too shall be partakers of such qualities.” 23. The Commentary on the Verses of the Ultimate Meaning 24. And so far: 25. In the city of Dīpaṅkara, in the village called Tīna, 26. In the eight-zero-two-one Sāka year, by me who was born, 27. In the village of Muṃru, in the forest, in the place well-known as Laṅghā, 28. Dwelling, bringing welfare to a great multitude of bhikkhus, 29. By me who is called Paramatthadīpanī, who sees the essence of the conditioned, 30. For the benefit of those who seek the essence, who discern the essential and the non-essential, 31. This commentary is well-composed, fearless, free from danger, 32. In the nine-five-two-one Sāka year, in the month of Komudī, 33. And so, may those who have good intentions, the fruits of the deathless for the good, 34. All come to an end, fearless, free from danger. 35. As the moon and sun shine in the world, 36. So too in the ultimate sense, This is the one that shows the ultimate. 37. In the texts it is the good, The one that shows the verbal expression, 38. May both shine in the world As long as the true Dhamma lasts. 39. Herein, in the city called Dīparaṅgama: the city called Dīparaṅga because it delights the great multitude of the island’s inhabitants. Paragraphs: $ 0 4 8 16 23 25 33 39 #
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Please segment these sentences into coherent paragraphs: 0. As the Surangama Sutra says. 1. In accordance with karmic activity, manifestations appear. 2. In accordance with the karmic fruits of sentient beings. 3. All are able to manifest. 4. As when Shakyamuni appeared in the world. 5. The country was small. 6. The ocean water increased. 7. When Maitreya was born. 8. The world was vast and the four great seas decreased. 9. The bodhisattvas in the assembly. 10. There were no hills or pits. 11. The shravakas were in the middle. 12. Filled with filth and evil. 13. Therefore, it is known that according to all sentient beings. 14. And manifestations appear. 15. Wide or narrow, pure or defiled. 16. All are accomplished by the mental capacity of sentient beings. 17. The fruition of Buddhahood is without action. 18. Master Yu said: 19. The mind is what the Buddhas realize and take as the Dharma body. 20. The realm is what the Buddhas realize and take as the Pure Land. 21. Then both are what is realized. 22. Wisdom is what realizes. 23. The Ci'en Commentary says: 24. Question: 25. What is the essence of the Pure Land? 26. Answer: 27. According to the Compendium of the Great Vehicle Treatise, 28. it takes the wisdom of consciousness-only as its essence. 29. For Buddhas and Bodhisattvas, 30. the wisdom of consciousness-only is its essence. 31. The Diamond Prajñāpāramitā Treatise says: 32. Cultivating the understanding of consciousness-only, 33. one thus attains the Pure Land. 34. If we follow the Buddha Lands Treatise, 35. it takes the pure, undefiled mind of the Buddha as its essence. 36. Apart from the Buddha's pure mind, 37. there is no separate real form of the Pure Land. 38. It also says: 39. Form and so forth are what is manifested by the Buddha's pure mind. Paragraphs: $ 0 13 18 23 24 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The man was a bit of a messenger. 1. The woman was silent. 2. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. 3. The Sravaka Tantra. 4. The grana is a skull. 5. The Jivaka is a skull skull. 6. The mouth is open. 7. The mother is a mother. 8. The mouth is open. 9. The Shapta is a skull. 10. The Dalai Lama. 11. The goat is dead. 12. The meat is cooked. 13. The Dharma is empty. 14. The food is a delicacy. 15. The rhupadā is a crooked skull. 16. The food is a great treat for the pain of the stomach. 17. The mandala is the mouth of the yak. 18. The Dharmadhatu is the ground. 19. The man of the house of Manbij was a man of the house of Nanda. 20. The Dhatu of Pithva is the mouth. 21. Avadhatu is a crooked one. 22. The Dalai Lama was a great man. 23. The Buddha said, I am a Jew. 24. The monk was a monk, and the monk was a monk. 25. The name of the place is Khak. 26. The fruit is a lotus, a lotus, and a lotus. 27. Abhidharma. 28. Ananda! 29. The first is the name of the king. 30. Sarvacarana. 31. Sarva or Taraviśeṣana. 32. Aakinchana, aananana. 33. Kshata Kshata. 34. A. M. M. 35. A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, 36. Son of a good family. 37. The mantra that accords with emptiness is the mantra. 38. This is it. 39. He is powerful. Paragraphs: $ 0 3 10 19 22 27 36 #
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Please segment these sentences into coherent paragraphs: 0. The word truth is the word of the truth. 1. The meaning of the words is that they are the symbols of skill and wisdom. 2. The two vajra bells. 3. These are the seven precious substances. 4. The kings retinue was of precious jewels, the queens jewels, the nine gatekeepers, the generals, and the ministers of the vidyādharas. 5. The elephant with ten strengths is a precious elephant. 6. The magic is like a wild horse. 7. I have a wish for a jewel. 8. The eight elements are the victory banner of the Eight-Destroyer, the pillar of compassion, and the mind of the glorious calf. 9. The pot of nectar is not a fish. 10. The trumpet of the Dharma, and the fulfillment of all needs. 11. The wheel of the Dharma is like that. 12. The nine ornaments in the gatehouse. 13. When you speak, you suppress the afflictions. 14. The elephant, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the lion, the li 15. The trees are the trees of the lotus trees. 16. In between, the paths are divided. 17. The mountains, the people, the streets, the valleys, the openings, and the openings. 18. Like a precious minister. 19. In the higher realms, they are suffering. 20. The nāgas and the water-bees are the same. 21. The blessing of wisdom and compassion. 22. The king was awakened by a snake. 23. The ten signs of empowerment are as follows. 24. He is adorned with a crown, a garland of silk, a crown, a garment, a victory banner, a seal, a vase, food, drink, the five essences, wisdom, the Dharma, the prayers for miracles, life, wealth, and birth. 25. The mind is the master of the mind. 26. The meaning of the meaning of the verse is the strength of fearlessness. 27. He is endowed with the power of miraculous powers and the power of actions. 28. It is the perfect method, the perfect wisdom, and the perfectly appropriate. 29. The meaning of the deity is that it is the basis. 30. The gods and goddesses are shown. 31. The basis is the text and the grasping. 32. The path is skill and wisdom. 33. The result is the expanse and wisdom. 34. The shape, color, and seal of the body, and the seal of the body, are the same as the shape and shape of the body. 35. The meaning of the ornaments is as follows. 36. The seal of the victorious ones, the seal of the weapon, and the seal of the deed are joined together. 37. The king of the lineage will be there. 38. This is a brief summary of the teachings. 39. The three are the signs, the analogies, and the light. Paragraphs: $ 0 3 5 8 12 18 23 25 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Do not change the color of the sky, 1. And do not be afraid of a rabbit’s horns. 2. These two are the cause of remaining in cyclic existence.🔽Do not burn a sprout in a fire, 3. And do not cut a twig with a blade. 4. Do not block the path of sentient beings. 5. These three are the cause of being cast into the lower realms. 6. Do not hold the supreme to be inferior, 7. Do not disregard loving words, 8. And do not abandon the necessary. 9. These three are the obstacles to the ultimate. 10. Do not disparage happiness, 11. And do not speak evil of your mother. 12. Do not be contemptuous of your daughter or sister. 13. These three are the cause of the ḍākinīs being disturbed. 14. If you transgress these ritual actions, 15. It is a root downfall. 16. If a great downfall has occurred, 17. one should confess it with the seven empowerments, ten thousand fire offerings, 18. one hundred and eight gaṇacakras, 19. and by being completely pure with regard to the three spheres. 20. If one of the four downfalls has occurred,🔽one should confess it with one empowerment, one hundred fire offerings, 21. seven gaṇacakras, one offering, and with intense lamentation. 22. If a minor downfall has occurred, 23. one should confess it with a body prostration and with words. 24. One should offer a maṇḍala and request forbearance. 25. One will rise from that through reciting the hundred-syllable mantra seven or twenty-one times.🔽If a verbal downfall has occurred, 26. one should confess it with a body prostration and with words. 27. One should offer a maṇḍala and request forbearance.🔽It is said that one is purified by reciting the hundred-syllable mantra one hundred and eight times, 28. fifty-one times, or seven times. 29. The offering of atonement for all, the seven maṇḍalas, are pure and auspicious. 30. One should always recite the hundred-syllable mantra.🔽The branch called “Vow” 31. is as follows: 32. Do not eat poisonous food without an antidote. 33. Do not wash a painting without a solution.🔽Do not engage in battle without strength.🔽Do not make a promise without certainty. 34. Do not be a guide without an escort. 35. Do not be a guide without experience. 36. Do not jump without athletic ability.🔽Do not play in the sand. 37. Do not build a castle in the sand.🔽Do not set fire to a sandalwood forest. 38. Do not kill a flower in a flower garden. 39. Do not be a servant to the people. Paragraphs: $ 0 14 20 25 28 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Wishing to attain non-formation, wishing for one to be formed, how can it be attained? 1. The Buddha's meaning is: 2. You dislike these six faculties being falsely separated and wish to achieve oneness. What expedient means can you use to achieve oneness? 3. The answer is: 4. If you understand that these six are also not one, then oneness is established in contrast to six. 5. If six does not arise, then there is nothing to contrast with, so there is no meaning of oneness. 6. Second, using the analogy to explain and affirm. 7. The Buddha said: 8. The six being unraveled and the one being forgotten is also like this. 9. Because your mind-nature has been crazy and confused since beginningless time, knowing and seeing arise falsely. The false arising does not cease, and the exhausted seeing gives rise to dust, like the exhausted eyes that see a flower in the sky. 10. In the clear and pure essence, without cause, all the worlds, mountains, rivers, earth, birth and death, and nirvana arise in confusion, all of which are the inverted flower-like appearances of exhaustion and confusion. 11. The mind-nature gives rise to madness, and seeing and hearing falsely separate. The three of faculties, objects, and consciousnesses all appear simultaneously. 12. Samsara is six, and nirvana is one. Because they are formed through mutual dependence, they are originally non-existent, and therefore like the illusory flowers of the eyes' delusion. 13. Because of the three kinds of worlds, they are called all. The Buddha realm, the sentient beings' realm, and all objects are not apart from this, because they arise from discriminating false thoughts, and apart from the mind there are no six sense ob 14. Third, distinguishing the sequence of unravelling the knots, in two parts: 15. First, showing the cause of unravelling, in three parts: 16. First, distinguishing what is not and revealing what is, in two parts: 17. First, both extremes are not it. 18. Ānanda said: 19. If the delusion is the same as the knot, how can it be unraveled? 20. The Tathāgata took the knotted cloth in his hand and pulled the left side, asking Ānanda: 21. Is it unraveled like this? 22. No, World-Honored One! 23. He then pulled the right side with his hand and again asked Ānanda: 24. Is it unraveled like this? 25. No, World-Honored One! 26. If one grasps at the existence of this faculty, one falls into the view of eternalism. 27. If one considers it to be completely non-existent, one falls into the extreme view of nihilism, and the Buddhas would not transform [beings]. 28. It is better to give rise to the view of existence, as vast as Mount Sumeru, than to give rise to the view of emptiness, as small as a mustard seed, because [the view of emptiness] leads to the extreme view of nihilism. 29. Since one is biased towards existence on the left and falls into the extreme view of emptiness on the right, neither emptiness nor existence sees the nature, so how can the root of ignorance and bondage be unraveled? 30. Therefore, the previous verse says: You observe the nature in the middle of the knot, neither emptiness nor existence. 31. Therefore, these two extremes cannot bring about liberation. 32. Second, the middle is the correct approach. 33. The Buddha told Ananda: 34. Now I pull with my hands on the left and right, but I still cannot untie it. 35. What expedient method can you use to untie it? 36. Ananda said to the Buddha: 37. World-Honored One! 38. If one unties the knot at the center, it will immediately come apart. 39. The Buddha told Ananda: Paragraphs: $ 0 3 6 7 14 15 16 18 20 26 33 36 39 #
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Please segment these sentences into coherent paragraphs: 0. Essentials of the Sutras 1. Sariputra, I do not allow those who hold such views to go forth and receive the precepts. 2. Sariputra, I do not allow those who hold such views to receive even a drink of water as an offering. 3. But diligently cultivate the samādhi of signlessness. 4. Even in the samādhi of signlessness, one grasps at signs. 5. This person penetrates all the characteristics of dharmas, which are all of one characteristic. 6. Namely, the characteristic of signlessness. 7. The Buddha-Treasury Sutra, Chapter on Contemplating the Buddha, says: Evil friends. 8. The Buddha told Śāriputra: 9. If there are bhikṣus who teach other bhikṣus: 10. You should contemplate the Buddha, contemplate the Dharma, contemplate the Saṅgha, contemplate the precepts, contemplate giving, and contemplate the heavens. 11. Only love nirvāṇa, which is ultimately pure. 12. Those who teach like this are called heretical teachers. 13. They claim it is the right teaching but it is a heretical teaching. 14. Śāriputra, 15. those who teach like this are called evil friends. 16. This person is said to slander me and assist non-Buddhists. 17. And also teach others the Dharma of the wrong path. 18. Śāriputra. 19. I do not allow such evil people to receive even a single drink of water for their own offerings. 20. Śāriputra. 21. This mindfulness of the Buddha's Dharma cuts off the path of language and transcends all thoughts. 22. The unobtainable thought is called mindfulness of the Buddha. 23. Śāriputra. 24. All thoughts have the characteristic of quiescence and cessation. 25. In accordance with this Dharma. 26. This is called cultivating mindfulness of the Buddha. 27. One cannot use form to be mindful of the Buddha. 28. Why is it so? 29. Being mindful of form, grasping characteristics, and craving for flavor is consciousness. 30. Without form, without color, without conditions, without nature. 31. This is called mindfulness of the Buddha. 32. Therefore, one should know. 33. Without discrimination, without grasping, without abandoning. 34. This is true mindfulness of the Buddha. 35. The Buddha Treasury Sutra, Chapter on Mindfulness of the Dharma says: Good and virtuous friends. 36. Śāriputra. 37. At that time, this person has nothing at all, is quiescent and extinguished, without nature. 38. Not accumulating various characteristics, extinguishing all dharmas. 39. This is called cultivating mindfulness of the Buddha. Paragraphs: $ 0 8 14 21 35 #
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Please segment these sentences into coherent paragraphs: 0. Observing their purport, it does not go beyond the four statements. 1. Their discussion says, Nirvana with remainder and without remainder is precisely the different names for leaving and entering, the provisional names for responding to beings. 2. If there were no sages, who would know of non-existence? 3. If there were no sages, who would accompany the Way? 4. This is the statement of existence. 5. Tranquil, vast, and empty, it cannot be attained through form or name; 6. Subtle and without characteristics, it cannot be known through an existent mind. 7. How can there be a name within it? 8. This is the statement of non-existence.🔽Since there is the reason for non-existence, it cannot be attained to exist; 9. Since there is the reason for non-non-existence, it cannot be attained to be non-existent. 10. Vague and obscure, within it has essence. If traced back to the realm of existence, the five aggregates are eternally extinguished. If pushed to the realm of non-existence, the profound spirit is inexhaustible. 11. This is the phrase both existent and non-existent. 12. Thus existence and non-existence are cut off within, and verbal designations are lost without. It is beyond the reach of sight and hearing, and is obscure to the four formless [absorptions]. Yet to want to label it with existence and non-existence an 13. This is the phrase neither existent nor non-existent. 14. However, in composing the treatise and discussing the great, the intention is not in the small, so it cannot be said to be the four phrases of the Tripiṭaka. 15. The text says transcending the flow of existence, which does not involve the flow outside the realms. Permanently extinguishing the great affliction does not extinguish the affliction of nirvāṇa, so it cannot be said to be the four phrases of the Dis 16. In the Discerning Differences chapter it says: The three carts leaving the burning house, together leaving birth and death, are the same in being unconditioned. 17. This is using the three threes in the non-existent, not that there are three in the non-existent. 18. The Tathagata's afflictions and habits are completely extinguished, while the Shravakas have extinguished the afflictions but not the habits. 19. Extinction means that when the foot-rule is gone, there is no foot-rule, and when the inch-rule is gone, there is no inch-rule. Length and shortness depend on the foot-rule and inch-rule, not on their absence. 20. The mirror of wisdom has shallow and deep levels, and virtue and practice have thick and thin layers. Although they both reach the other shore, their ascent and descent are not the same. 21. Is the other shore different? 22. The difference lies in oneself. 23. Based on this, the ultimate point of the school of the Buddha's teachings lies in the three people equally using the path of non-verbalized teaching to sever afflictions and enter nirvana. 24. The text and meaning are clear. How can it be concealed? Therefore, we know this is the four propositions of the common teaching. 25. The common teaching explains the principle that is neither existent nor nonexistent, but uses the four propositions of existence, nonexistence, both existence and nonexistence, and neither existence nor nonexistence as the gate to penetrate through. 26. If one clings to the gate to seek what is penetrated through, this is the first mistake. 27. Moreover, the contemplation of the essence of dharmas in the Shared Teaching is not the original intention of the Tathāgata's own-mind speech, but rather it is the speech that accommodates others' minds. 28. Therefore, the Infant Practice says: Not knowing the characteristics of suffering and joy, day and night, intimacy and distance, etc., unable to create large and small matters, is called an infant. 29. Not knowing suffering and joy is the obliteration of worry and joy, not knowing day and night is the equality of brightness and darkness, not knowing intimacy and distance is the impartiality towards hatred and love, not creating large and small is t 30. The three people studying the contemplation of the essence of dharmas are likened to an infant. 31. All attaining the unconditioned is likened to entering the water. 32. Discussing their wisdom-virtue is likened to the three beasts. 33. Discussing their cutting-off virtue is likened to the ash-cutting. 34. The doctrine is in other sūtras, not in this scripture. How can you suddenly use that to explain this? 35. This is the second mistake. 36. Moreover, the teaching of the Lotus Sutra has already destroyed the city of refuge, and the web of doubts of all bodhisattvas has been completely removed. The 1,200 arhats will also become buddhas. 37. The Buddha opened the gate of expedient means of the inclusive teaching and revealed the true aspect. How can you force them to rejoice in the three animals and build a grass hut again? 38. This is the third mistake. 39. Moreover, those who are deaf and mute and are not in the Lotus Sutra assembly will be further distinguished in the chapter on Lamentation: What you have cultivated before is all upside down, and what I have said before is not the truth. Paragraphs: $ 0 5 8 14 16 18 23 25 27 30 36 39 #
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Please segment these sentences into coherent paragraphs: 0. Son of a good family. 1. Furthermore, bodhisattva great beings perfect the perfection of diligence by relying on the five qualities. 2. What are the five? 3. They do not want to live with the afflictions, do not practice happiness until they have perfected their merit, and do not feel sad about the various kinds of hardship they undergo. 4. Through the skillful means of loving kindness and compassion, they bring all beings to maturity and wish to cultivate the irreversible level. 5. Son of a good family. 6. This is called the perfection of the diligence of bodhisattva great beings. 7. Son of a good family. 8. Furthermore, bodhisattva great beings perfect the perfection of concentration by relying on the five qualities. 9. What are the five? 10. They do so because they do not want to be distracted by the accumulation of virtuous qualities, because they want to be always free, because they do not cling to extremes, and because they want to bring the roots of virtue of sentient beings to matur 11. It purifies the realm of phenomena and clears away the stains of the mind, and it completely cuts off the root of the afflictions of sentient beings. 12. Son of a good family. 13. This is called the perfection of the meditative concentration of bodhisattva great beings. 14. Son of a good family. 15. Furthermore, bodhisattva great beings perfect the perfection of wisdom by relying on the five qualities. 16. What are the five? 17. I always venerate and venerate all the buddhas, bodhisattvas, and those who are skilled in means and clarity. 18. They do not give rise to sadness, do not turn back, and do not always wish to hear the profound teachings of the tathāgatas, and they do not have the intention to abandon them. 19. It is the desire to be purified by the ultimate, the supreme wisdom of the relative, the swift abandonment of all the afflictions to be eliminated by meditation, the examination of mundane perceptions, and the direct realization of all the five objec 20. Son of a good family. 21. This is what great bodhisattva beings call the perfection of wisdom. 22. Son of a good family. 23. Furthermore, bodhisattva great beings perfect the perfection of skillful means by relying on the five qualities. 24. What are the five? 25. They understand all the particulars of the desires, emotions, and mental actions of all sentient beings, and they clearly understand with their minds all the doors to the limitless Dharma. 26. They are those who attain liberation through the meditative absorptions of love and great compassion, who wish to perfect and perfect the perfections of the perfections through meditation, and who wish to comprehend and realize all the qualities of t 27. Son of a good family. 28. This is the skillful means of bodhisattva great beings, the perfect perfection of the sublime perfection of wisdom. 29. Son of a good family. 30. Furthermore, bodhisattva great beings perfect the perfection of aspiration by relying on the five dharmas. 31. What are the five? 32. All phenomena are not born from the ground. 33. It does not cease, It does not exist. 34. The mind is happy with things that are neither there nor nonexistent, the mind is happy with the purity of the stainless and the supreme way of the ultimate meaning of all phenomena, and the mind is perfectly pure, and the mind is completely transcen 35. There is no conduct. 36. It is not a division. 37. Because they want to be happy with the untruthful and to benefit sentient beings, they are happy with the relative truths, calm, and insightful. 38. The mind is happy in those who live in harmony. 39. Son of a good family. Paragraphs: $ 0 5 7 13 15 23 30 #
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Please segment these sentences into coherent paragraphs: 0. There was a monk from Mount Huanglong. 1. He listened to sutras and treatises together in Ye. 2. He thoroughly understood meditation and precepts, and his practice and understanding were connected.🔽When he was about to return to Yanjun, his students spread the word. 3. He came to take leave of Yu. 4. He then made a request, saying, 5. I wish you would show me one essential Dharma that can be both understood and practiced, and which can bring long-lasting benefits to monks and practitioners. 6. Yu said, 7. If it must be as you say, I will tell you when we part. 8. Later, when he was about to set out on his journey, 9. Yu said, 10. Sutras, edicts, meditation, and precepts may be mixed with the sacred mind. 11. The biographies of eminent monks are just the conduct of ordinary people. 12. I will simply respond with what I can, which can be used as spiritual power. 13. The man was delighted and carried the biography back to his hometown. 14. This is truly a profound mirror of the world beyond, and the realization of the principle. 15. Moreover, in his daily life, he always took the lead in the assembly. 16. He did not transmit the Dharma of precepts and karman. 17. The art of chanting admonitions flowed like a river to those who heard it. 18. He was in the capital and entered Jingying Temple. 19. He happened to be sitting in the hall during the poṣadha ceremony. 20. He saw that Huìyuǎn was reciting the precepts. 21. Huìyù raised his voice and said, 22. Huìyuǎn reads the commentary and says, 23. 'The Dharma assembly is listening to the precepts.' 24. This must be the teachings of Māra. 25. The entire assembly was startled and rebuked his words. 26. Those who knew him informed Huìyuǎn. 27. Huìyuǎn rushed to the hall. 28. Huìyù said, 29. I heard that you are propagating the Dharma body, making it easy to transmit. 30. The ordinary people who study it are delighted. 31. How can the sages' prohibitions be followed? 32. Huìyuǎn bowed his head in self-reproach, took the blame, and accepted it with tears. 33. From then until the end, Huìyuǎn always attended the assemblies. 34. Those who followed him in believing in the Dharma were all like this. 35. Since the Dharma flowed from the East, 36. The methods of transformation are different. 37. As for establishing teachings and practices that gain the trust of a thousand years,🔽Huìyù is one of them. 38. Shi Huìzàng. 39. His surname was Hāo. Paragraphs: $ 0 8 18 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Those entities that lack inherent nature are empty in the ultimate truth and therefore have no nature. 1. The meaning of having no nature is also not accepted by me, because it has the characteristic of attachment. 2. Furthermore, in order to refute the emptiness conceived by people of our own school, we now refute this emptiness and say that emptiness has no self-nature, and we also do not grasp emptiness. 3. This discrimination of emptiness should now be abandoned. 4. As the Ratnakūṭa Sūtra says, the Buddha told Kāśyapa: 5. It is better to give rise to the view of self as large as Mount Sumeru, and not to give rise to the view of emptiness with a sense of superiority. 6. For this reason, one does not see form as empty, nor does one see form as not empty. 7. As the treatise verse says: 8. If one is enlightened to emptiness, then everything is enlightened; 9. If one is not enlightened to emptiness, then everything is not enlightened. 10. The commentary explains: 11. This means that for one who correctly sees emptiness, what is it that is enlightened to everything? 12. It refers to arising and so forth. 13. How is it enlightened? 14. It means that existence and non-existence, as well as the eyes and so forth, are all empty of self-nature, like an illusory man who is empty of the self-nature of a man. 15. Why is it so? 16. Because everything relies on the convergence of various conditions to form its essence. 17. What is the essence? 18. The essence refers to suffering. 19. What is suffering? 20. It is called suffering because it arises. 21. The practices of seeing suffering and so forth are called the truth of suffering. 22. What is the origin?🔽It is called the origin because it is the cause for the arising of suffering. 23. Furthermore, the origin is called so because suffering arises from it. 24. The practices of seeing the origin and so forth are called the truth of the origin. 25. The cessation of the cause of suffering is called cessation. 26. The practices of seeing cessation and so forth are called the truth of cessation. 27. The means for attaining the cessation of the cause of suffering are called the path. 28. The practices of seeing the path and so forth are called the truth of the path. 29. Because these noble truths exist in this way, the Dharma is established. 30. Because of naturally awakening to all conditioned phenomena through wisdom, one is called a Buddha. 31. As for the explanation that accords with the Sravakas, as stated in the sutra, the Buddha told the bhikshus: 32. Such suffering, in the past I did not hear of the arising of the eye, the arising of wisdom, the arising of light, the arising of understanding, among all dharmas, because all those entities and their intrinsic natures are like illusions. 33. In the ultimate truth, seeing the absence of arising and so forth is called seeing the noble truths, as stated in the Mañjuśrīvikurvāṇanirdeśa-sūtra, where the Buddha said to Mañjuśrī: 34. If one sees the non-arising of all dharmas, one understands the truth of suffering. 35. If one sees the non-abiding of all dharmas, one is able to cut off the accumulation [of suffering]. 36. If one sees that all dharmas are ultimately nirvāṇa, one is able to realize cessation. 37. Mañjuśrī! 38. If one sees that all dharmas have no intrinsic nature, that is the cultivation of the path. 39. For this reason, in the Mahāyāna, the principle of the noble truths is established. Paragraphs: $ 0 4 7 10 22 31 33 #
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Please segment these sentences into coherent paragraphs: 0. future, and present lord buddhas, however many there may be, have attained complete nirvāṇa through this very perfection of wisdom.🔽They will attain complete nirvāṇa. 1. They are attaining complete nirvāṇa.” 2. This is the entrustment of the perfection of wisdom, the cause of great awakening. 3. “Ānanda, if you were to teach the Dharma to individuals who are followers of the vehicle of the hearers, beginning with the level of the hearers, and if that teaching of the Dharma were to cause all the sentient beings in the worlds of the great tric 4. Even if all of them were to actualize the state of an arhat, they would still not have done what a śrāvaka of mine should do. 5. Ānanda, if you were to teach even a single word related to the perfection of wisdom to a bodhisattva great being, that would be a greater service to me than that. 6. A śrāvaka would have done what a śrāvaka of mine should do. 7. Ānanda, what do you think? 8. If all the sentient beings in the worlds of a great billionfold universe were to attain a human body, and 9. after attaining a human body were to actualize the state of an arhat, 10. “Those worthy ones have a lot of merit that comes from generosity, a lot of merit that comes from morality, and a lot of merit that comes from meditation.” 11. He replied, “Blessed One, it is a lot. 12. Well-Gone One, it is a lot.” 13. The Blessed One said, 14. “Ānanda, a person in the Śrāvaka Vehicle who teaches a bodhisattva great being the perfection of wisdom for even a single day 15. would have a lot more merit than that.🔽Ānanda, forget about a single day. If someone were to teach for half a day, 16. Ānanda, forget about half a day. If someone were to teach for a single morning, 17. Ananda, let alone a morning, if for just one watch of the night, 18. Ananda, let alone a watch of the night, if for just a moment,🔽a second, 19. a minute, 20. or even just the time it takes to blink the eyes, if a person of the Hearers’ Vehicle were to teach the Dharma endowed with the perfection of wisdom to a bodhisattva great being, 21. Ananda, his merit would increase much more than that. 22. He would surpass the wholesome roots of all those sons of enlightened heritage or daughters of enlightened heritage in the vehicles of the hearers and the solitary realizers. 23. Ananda, if a bodhisattva great being teaches the Dharma endowed with the perfection of wisdom to bodhisattva great beings for even a single day, 24. or half a day, 25. or a morning,🔽or an hour,🔽or a few moments,🔽or a few instants, 26. or a few seconds, 27. then, Ananda, that bodhisattva great being outshines the wholesome roots of all the sons of enlightened heritage or daughters of enlightened heritage in the vehicle of the hearers and in the vehicle of the solitary buddhas. 28. Why is that? 29. It is because they aspire to fully awaken to unsurpassed, perfect, complete awakening themselves. 30. Moreover, they cause others to delight in unsurpassed, perfect, complete awakening. 31. They encourage them, cause them to take it up, cause them to be established in it, 32. and cause them to be firmly established in it. 33. Ānanda, bodhisattva great beings practicing like that practice the six perfections, practice the four establishments in mindfulness, the four right efforts, the four legs of miraculous power, 34. the five faculties, the five powers, the seven limbs of awakening, the eightfold noble path, the four noble truths, the four concentrations, the four immeasurables, the four formless absorptions, 35. the eight liberations, the nine serial absorptions, emptiness, 36. signlessness, and aspirationlessness, the clairvoyances, the meditative stabilizations, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four detailed and thorough knowledges, 37. and the eighteen distinct attributes of a buddha, up to and the knowledge of all aspects, those who practice with many roots of virtue will not regress from unsurpassed, perfect, complete awakening. There is no opportunity for that. That is not possi 38. When this perfection of wisdom was being taught, the Blessed One, in the presence of the fourfold retinue and the gods, humans, asuras, nāgas, yakṣas, gandharvas, garuḍas, 39. kinnaras, and mahoragas who were gathered there, manifested a miraculous display. Paragraphs: $ 0 2 3 7 13 23 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. In the Indian language. 1. The king of the monasteries, Vajra Dhaka, and Mahāhatantra, and Rāja, 2. In Tibetan, 3. The great king of the lineage will be known as Glorious Vajra Dakini. 4. Blessed One, great compassion! 5. Homage to the noble Avalokiteśvara! 6. The real heroes of all the dakinis. 7. The vajra dakini is the supreme bliss. 8. The secret is the supreme delight. 9. Everything is permanent. 10. This is the natural state of the Blessed One. 11. The remainder is the same deity. 12. The source, the sound, and the definite source. 13. It is the domain of the practice of the sacred. 14. It is hard to find in the three worlds. 15. The beginning, middle, and end are perfectly present. 16. It is not attachment, nor is it free from attachment. 17. The head is not perceived. 18. The cross of the illusion of all women. 19. This is the supreme wisdom of nonduality. 20. They are interested in all kinds of things, and they are interested in all kinds of happiness. 21. And the evil actions will be successful. 22. The cause is established throughout space. 23. She was known as the dakini. 24. The seal is the seal of all kinds. 25. The vows of all kinds. 26. He is the equal of all the dakinis. 27. He was called Vajra-Jinā. 28. The mind is yogin without suchness. 29. The mind is focused on the deity, And the mind is focused on the image. 30. The yogin, etc. , is not produced. 31. What is the bodhisattva great yogi? 32. The yogi, the lord, is the principal. 33. This bodhicitta is the vajra that is the nature of all buddhas. 34. The power of the human being is the nature of the human being. 35. The diversity of the world is beyond all. 36. Therefore, with all your efforts, 37. They will offer them in various ways. 38. I am the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the o 39. The union of your own deities. Paragraphs: $ 0 4 7 12 16 20 23 28 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Record of the Commentary on the Lotus Sutra, Scroll 6, Part 2 Paragraphs: $ 0 #
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Please segment these sentences into coherent paragraphs: 0. The Siyi jing says: World-Honored One. 1. How does one fully possess the six perfections? 2. Brahma Heaven, if one does not contemplate giving, 3. Not relying on precepts. 4. Not discriminating patience. 5. Not daring to be diligent. 6. Not abiding in meditation. 7. Not being dualistic in wisdom. 8. This is called being replete with the six perfections. 9. The Vajra Samādhi Sūtra says: The empty mind that is unmoving is replete with the six perfections. 10. This Dharma door of the sudden teaching of the Great Vehicle 11. is originally possessed by all sentient beings. 12. The scriptures, both large and small, and the teachings of the various vehicles, with their written words and explanations, 13. only point to the originally perfected Buddhahood that is the inherent nature of sentient beings. 14. This Dharma is also called returning to the source. 15. It is also called returning to illumination.🔽It is also called returning the flow. 16. It is also called dedication. 17. It is also called non-arising. 18. It is also called free from outflows. 19. It is also called non-arising. 20. It is also called the Dharma that transcends seeing, hearing, knowing, and perceiving. 21. The Laṅkāvatāra Sūtra says: Just as when the flow of water comes to an end, 22. the waves do not arise, 23. in the same way, when the mental consciousness ceases, 24. the various forms of consciousness do not arise. 25. Originally it is one pure essence and bright mind, 26. divided into the six sense faculties and their corresponding objects. 27. When one place is restored to rest, 28. the six functions all cease to operate. 29. When one sense faculty returns to the source, 30. the six sense faculties attain liberation. 31. Reverse hearing and hear the intrinsic nature of sound. 32. The nature becomes the unsurpassed Way. 33. Reverse seeing and see one's own mind. 34. Seeing the nature becomes Buddhahood. 35. It also says: 36. If one abandons arising and ceasing and preserves the true and eternal, 37. when the light of permanence manifests, the dust, sense faculties, consciousness, and mind will immediately disappear. 38. Conceptual appearances are dust. 39. Consciousness and emotions are defilements. Paragraphs: $ 0 9 12 21 25 31 35 #
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Please segment these sentences into coherent paragraphs: 0. However, the associated feeling may be mistaken for the causal stage. 1. Therefore, in the pure stage, it is specifically indicated to show that it is of one kind and unchanging. 2. The treatise states: 3. Second, in the pure stage, it is categorized as only the wholesome nature. 4. The commentary states: 5. This refers only to the stage of the Tathāgata. 6. Not to bodhisattvas or the two vehicles. 7. Because their fruits are not yet perfect. 8. Because their merits are inferior. 9. Because the four knowledges have not yet been attained. 10. This pure stage is only the wholesome nature. 11. Because the Tathāgata has no dharmas of retribution. 12. Because his body is not attracted by karma and afflictions. 13. Because all merits are fully perfected. 14. There is no unwholesomeness. 15. The treatise states: 16. Along with twenty-one, each with five wholesome ones and eleven. 17. The commentary states: 18. If real and unreal are both discussed, there are twenty-one. 19. This is because the substance of non-negligence, equanimity, and non-harm is unreal. 20. If only the real are discussed, there are only eighteen. 21. Non-negligence and equanimity are all the three roots of wholesomeness and a small part of vigor. 22. Because they are part of the wholesome roots of non-harming and non-hatred. 23. That is to say, the universal mental activities and the specific mental activities, each of which has five, 24. and the eleven wholesome ones, thus making twenty-one. 25. Why are they associated with the universal mental activities? 26. The treatise says: 27. Because they are always associated with all minds. 28. The commentary says: 29. Because the five dharmas such as contact are always associated with all minds, 30. they also exist in the pure [mind]. 31. Why are there specific mental activities? 32. The treatise says: 33. Because they always delight in realizing and knowing the observed object. 34. The commentary says: 35. Because of this, there is desire. 36. Because desire is not diminished, 37. and because of delighting in the characteristics of objects. 38. The treatise says: 39. Because one always affirms and holds onto the observed object. Paragraphs: $ 2 5 15 18 26 32 38 #
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Please segment these sentences into coherent paragraphs: 0. And the statement 1. Because two objects of comprehension are seen, 2. The enumeration of three or one is also refuted 3. is the refutation of the former position. 4. Because direct perception and inference engage in their objects with ascertainment, they do not engage in the same object.🔽Therefore the statement🔽Because there are two objects of comprehension, there are two valid cognitions in general and so on is 5. This is the response. 6. But it is impossible to recognize a difference that is seen by direct perception. 7. Why? Because of the difference in sound. 8. Because of the existence of a different sound. 9. But if recognition is of a different sound, then the context is lost. 10. The context is lost because it is not the subject of the difference. 11. If it is the subject of a different object, then it is not the subject of the difference that is seen by direct perception in the context. 12. The moment is not the object of that by its own nature, but rather the moment that is seen by direct perception is the object of that by the method of smoke. 13. But still, it is not a perception in general. 14. When, as explained, 15. it is different, i.e., transformed, 16. if it is not the object of a previous perception, 17. it would be the object of an existent perception. 18. Different, i.e., 19. transformed, i.e., existent.🔽By the addition of the suffix🔽, i.e., by the addition of the suffix 20. , it is as if it were the same as the perception. 21. But, i.e., it is not the object of an existent perception. 22. Thus, in both cases, it is not the object of a perception. 23. But if it is the object of a previous perception, 24. “Doubt” is expressed by “if you say . . . ” 25. “In that case” refers to the teaching. 26. “The answer” is expressed by “it is said . . . ” 27. “unchanging” 28. Why is it not understood? 29. “If it is not hostile” 30. Why is there doubt about its being unchanging? 31. “In another” refers to another manifestation. 32. “In that way” refers to its being unchanging. 33. “In that case” is the answer. 34. “If it is seen that another manifestation is unchanging” 35. It is not a subject that has a specific object, but rather it has a general object. Therefore, it is an inference based on seeing a connection. 36. If it is an inference based on seeing a specific object, then at the time of apprehending the connection, does it not make the specific object that was seen its object? 37. The purpose is to show that it is not like that. 38. The word that refers to what is to be inferred when perception does not operate. 39. Therefore, the purpose is to show that the difference is seen by perception. Paragraphs: $ 0 4 6 14 23 27 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Having anointed the face, one should avoid sleeping too much during the day, talking a lot such as reciting, being tormented by heat and sunlight, being angry and agitated, and being sorrowful and unhappy.🔽One should not apply nasal medicine to one w 1. has indigestion, lockjaw, loss of appetite, 2. or who is awake at night. 3. The face is swollen due to a cold, the application of nasal medicine, indigestion, or a wind disorder that constricts the jaw.🔽 4. It should not be given to those who are suffering from a cold, who have taken nasal medication, who have indigestion, who have a wind disorder of the jaw or who have not slept at night.🔽It is said: 5. By its proper use🔽it destroys untimely gray hair, 6. wrinkles, cataracts and blue eyes. 7. By the proper use of this face-cleanser, 8. untimely gray hair and so forth are destroyed and removed. 9. Untimely gray hair is the appearance of gray hair while one is still young.🔽The root of the jujube tree, 10. the root of the śirīṣa tree,🔽white mustard seed,🔽the root of the śṛṅgāṭaka tree, black sesame seed, 11. the bark of the bamboo and the root of the kuṭaja tree, 12. The wood of śāsta, flowers and fruits, 13. kumuda, utpala, kalaha, 14. dūrvā, sweet wood, and sandalwoods, 15. kalika, uśīra, 16. spṛka, agalloch, and juniper, 17. dalim, kunkuma, and punnāga, 18. sweet wood, agalloch, and agarwood— 19. thus, half a verse explains. 20. The anointment is applied in the six seasons, winter solstice and so forth. 21. Here, 22. the anointment of the face with the medicine explained by half a verse with the just-mentioned method of the jujube kernel and so forth is applied in the six seasons, 23. winter solstice, winter end, spring, summer, rainy season, and autumn. 24. Jujube kernel is the juice of the jujube fruit. 25. The root of vasaka is the root of adhatoda vasaka. 26. Senaphu is the white sage. 27. White mustard is actually exhausted. 28. These are the medicines for the face massage in the first winter month. 29. The root of sinhi is the root of brihati. 30. Sesame is to be used from the black, not the white. 31. The outer bark of kyerpa and the chaff are from rice without the husk. 32. The others are the medicines for the face massage in the second winter month. 33. The same should be applied to the others.🔽Rice is rice grain. 34. Utpala is blue lotus. 35. Kalaha is gandha. 36. Dalisa is the leaf of dalisa. 37. Kundru is the fruit of kapikacchu. 38. Punire is punnaga. 39. Those who are accustomed to face massage Paragraphs: $ 0 4 9 20 33 39 #
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Please segment these sentences into coherent paragraphs: 0. If attaining the Way of Immortals, they will borrow the power of wind and birds to ascend to the heavens. 1. Sixth, always practicing pure conduct, aspiring to the study of medicine. 2. Skilled in talismans and techniques. 3. Taking Ashita the Immortal as their venerable. 4. Seeking the five kinds of herbs to ingest them. 5. If attaining the Way of Immortals, they will borrow the inferior means of merchants to conceal their forms and shadows. 6. Seventh, always practicing pure conduct. 7. Taking Puta the Great Immortal as their immortal venerable. 8. Seeking to enter a fire pit without being harmed by the fire. 9. Eighth, always practicing pure conduct. 10. Taking Yizhishelu the Water Immortal as their immortal venerable. 11. Seeking to enter a river or the ocean without being drowned by the water. 12. These eight kinds of paths. 13. By the power of pure conduct, they are reborn in the heavens. 14. But because they do not give rise to the mind of right faith and dedication, 15. when their life in the heavens ends, they fall back into the three evil paths. 16. The Emperor said: 17. These eight kinds of paths, 18. always cultivating pure conduct and being well-versed in non-Buddhist classics, 19. are precisely the most intelligent people in the world. 20. At that time, encountering the Buddha, they should have attained enlightenment. 21. Why do they not abandon their views and still have them? 22. Dharma Master Falang replied: 23. It is difficult to encounter the birth of a Buddha. 24. In a small kalpa, a Buddha appears in the world. 25. Before the Buddha has appeared, at the beginning of creation, 26. there may be powerful gods, 27. or there may be self-existing sages. 28. Fearing that the world has no instruction, they descend into this secular world. 29. Sometimes they become emperors, 30. sometimes they become teachers and scholars. 31. Each raises their own.🔽Sometimes they teach pure conduct, 32. sometimes they teach the practice of paying respect, 33. sometimes they teach serving the Buddha,🔽sometimes they teach serving the sun and moon gods, 34. sometimes they teach serving the river and sea gods. 35. Some teach to serve the mountain spirits,🔽some teach to serve the water and fire spirits, 36. some teach to serve the spirits of the altars of earth and grain, 37. some teach to serve the spirits of former teachers. 38. In this way, all kinds of spirits are taught to be served by sentient beings. 39. From the beginning of the eon, they have been learning for a long time. Paragraphs: $ 0 6 9 12 16 22 25 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Having observed in detail, he gives rise to a mind of disgust and detachment towards the fear of immeasurable birth and death. 1. In the dangerous places of birth and death, the suffering of separation from what one loves, the suffering of being with what one hates, the suffering of old age, sickness, and death, in the place of oppression, seeing immeasurable suffering, being c 2. Alas! 3. The world is greatly suffering, in the dangerous and difficult places of birth, old age, sickness, and death, drowning in it without realizing it, not knowing to seek escape. 4. In this way, birth and death have no small amount of joy, are impermanent, decaying, and subject to change. 5. Sentient beings are foolish, ignorant, and unaware. Because of the body, they often commit many evil deeds. Although the body may be destroyed, the bondage of karma is not lost. 6. At that time, the bhikṣu, having contemplated this matter, spoke a verse, saying: 7. Various internal offerings, beds, bedding, and sleeping mats, 8. This body will surely perish, and no one can protect it themselves. 9. Not thinking of kindness and benefits, when they get the chance they will harm, 10. The wise regard the body as an enemy, and therefore do not create evil karma. 11. The abode of decline and illness, various kinds of suffering gather, 12. A mass of impurities and filth, therefore it is called the body. 13. The wise observe it, the signs of death always present, 14. Life does not abide for a moment, in an instant it returns to destruction. 15. This body ages moment by moment, never growing, 16. Confused by foolishness, relying on youth one gives rise to arrogance. 17. Relying on wealth to give rise to arrogance and conceit does not benefit oneself. 18. Wealth and possessions will all be lost, and evil karma will burn oneself again. 19. If one does not practice giving, then there will be no reward of happiness to be received. 20. Wealth and possessions will eventually be exhausted, but one greedily and frantically guards them. 21. If one gives beloved wealth and possessions to teachers and elders, 22. this wealth will be firm and secure, but for the stingy, wealth is like grass. 23. One who gives with a pure mind is like a guide for the blind. 24. In this world and the next, one can protect the timid and weak. 25. The seven kinds of blessings of upholding precepts are indestructible phrases. 26. Precepts can protect a man and lead him to be reborn in the heavens. 27. The foremost and supreme wise one always wishes to kill afflictions. 28. This person will be free from all bonds and reach the stage of non-retrogression. 29. There is a great danger in the ocean, but these three firm rafts, 30. If one attains a mind free from defilements, one will be able to reach the other shore. 31. In this way, the bhikṣu observes the fruits of giving, upholding precepts, and wisdom, sees them as they truly are, and wishes to reach true reality. Having observed the three kinds, he attains the eighteen grounds. 32. In all birth and death, his mind becomes disenchanted, he practices diligently in order to seek nirvāṇa, and does not dwell in the realm of Māra. 33. The earth-dwelling yakṣas, knowing this matter, inform the space-dwelling yakṣas. 34. The space-dwelling yakṣas inform the Four World-Guardians, the Four World-Guardian Kings inform the Thirty-three Celestials, the Thirty-three Celestials inform the Yāma Heaven, and in this way it is passed on to the Ābhāsvara Heaven, as explained abo 35. Saddharma-smṛty-upasthāna-sūtra, Scroll 35 Paragraphs: $ 0 6 15 23 31 35 #
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Please segment these sentences into coherent paragraphs: 0. “Great Ascetic, 1. please extinguish it.” 2. Then, by the power of the buddhas, the buddhas’ power, and the power of the gods, the gods’ power, that fire hut was extinguished by itself. 3. Then this occurred to the coiled-hair ascetic Kāśyapa: 4. “The Great Ascetic is powerful and mighty, and he is indeed amazing, but I too am an arhat.” 5. The Blessed One was staying in the forest grove of Urubilvā Kāśyapa. 6. Then, when the four great kings had finished their discussion, they went to where the Blessed One was staying. When they arrived, they bowed their heads at the Blessed One’s feet and sat to one side.🔽They saw four blazing,🔽burning, and glowing fire p 7. that were like a single flame. 8. When they saw this, they thought, 9. “The Great Ascetic is also using fire. 10. For there is a blazing fire pit in front of him. 11. blazing, 12. completely blazing, all ablaze, a single flame, burning. 13. Then, early in the morning, the matted-hair ascetic Uruvilvā-Kāśyapa got up and went to the Blessed One. When he arrived, he said to the Blessed One, 14. “Great Ascetic, 15. please know that 16. last night, when I was looking at the stars, I saw four great masses of fire in front of the Great Ascetic, 17. blazing, 18. completely blazing, all ablaze, a single flame, burning. 19. Having seen that, I thought, 20. ‘The Great Ascetic is also practicing with fire. 21. Because in front of him there are masses of fire,🔽blazing, 22. completely blazing, all ablaze,🔽a single flame, burning.’ 23. They are like four great conflagrations, blazing, fully ablaze, and completely ablaze, burning as a single flame. 24. “Kāśyapa, do I use fire? 25. I do not use fire.🔽The wise turn away from the mind 26. That is completely afflicted.🔽What good qualities are there 27. In relying on fire or water? 28. “Nevertheless, last night the four great kings, their complexions sublime, came to me in the night while I was alone. They bowed their heads at my two feet, then sat to one side. 29. They were like four great conflagrations, blazing, fully ablaze, and completely ablaze, burning as a single flame. 30. Then this occurred to the coiled-hair ascetic Kāśyapa: 31. “The Great Ascetic is powerful and mighty. He is truly amazing, but I am also an arhat.” 32. Then Śakra, Lord of the Gods, his radiance surpassing even that of the moon, went to the Blessed One in the middle of the night. When he arrived, he bowed his head at the Blessed One’s feet🔽and sat to one side. 33. He was like a fire burning, 34. blazing, and glowing🔽with a single flame. 35. He was more radiant, more excellent, and more outstanding than the four fires. 36. That very night, when the matted-hair ascetic Uruvilvā-Kāśyapa was looking at the stars, 37. he saw a great fire burning in front of the Blessed One. 38. “The Great Ascetic is one of great powers and great might. He is truly amazing, but I too am an arhat.” 39. Then, when night had fallen, Brahmā, lord of the Sahā World, whose complexion was sublime, went to the Blessed One. Paragraphs: $ 0 5 13 24 28 32 36 39 #
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Please segment these sentences into coherent paragraphs: 0. Then the goddess Satisfied the child. 1. He had his hair cut off and his clothes torn. 2. The Buddha taught the lotus. 3. The vase of the vase of the offering is the vase of the offering. 4. Alas, this is my lotus! 5. They are adorned by the happy ones. 6. If you do something according to the ritual, 7. I will live in the presence of that one. 8. The Buddha said: 9. The fault is not the fault. 10. What is the use of the red? 11. The king himself was very happy. 12. He will remain forever in this place. 13. The same procedure is followed by the same procedure. 14. The unconceptual is the basis. 15. This is the unconceptual doubt. 16. The mind that is free from that is without doubt. 17. Then the disciple said, This is the purpose of the teaching. 18. After the disciples were given the empowerment of wisdom and wisdom, the disciples bowed down to the mandala and the guru and circumambulated the mandala three times. 19. Since it is the same, it is the same as the beginning. 20. I bow down to the guru. 21. The explanation of the meaning of the explanation, and the first stage of the meditation on the mandala wheel, such as the meditation on the mandala, is the same as the ritual and the stage of the secret empowerment given by the guru. 22. When you realize that everything is established, 23. I will offer it to the guru. 24. The word "in front of the guru" is used here. 25. The phrase to accomplish this means that one experiences the bliss that is produced simultaneously by wisdom and learning. 26. I was born in the form of the glorious Sukhāvatī, and I was born in the form of the vajra-pig. I was clothed in the great armor and so forth. I was blessed by the seed of the teachings on vajras and lotuses. 27. The guru who enters the gateway to the gateway should understand and apply the fingerprints. 28. Om sarva tathāgata a anuragana vajra svabhāva aṃmako and ampakhaṃ. 29. I shall do whatever is pleasing to the guru, as taught in the oral instructions. 30. He received the secret empowerment and took up wisdom in accordance with its nature. 31. The teacher said, I am a teacher. 32. I have experienced wisdom and wisdom. 33. The guru also recognizes that the disciples gesture is the experience of bliss. 34. The empowerment is given by the Great Vajra. 35. All the three realms prostrated. 36. The words I will teach you, and so on are the instructions. 37. The following verse, and so forth, means that one should likewise give the guru a gift by means of the wish to manifest a genuinely born mind by acting as a disciple who has received the entire empowerment. 38. The ritual of the present is the ritual of the branch that is shown to be the postponement. 39. The word certain is definitely a word. Paragraphs: $ 0 8 18 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Why is it so? 1. Because it lacks the means to fight. 2. In this way, Visākhā, 3. if śramaṇas, brāhmaṇas, and other beings do not diligently study, 4. they will not be able to contemplate the meaning, 5. and will not practice according to the teachings. 6. They will not be able to discuss and debate with others. 7. Why is it so? 8. Because they lack wisdom. 9. They only have arrogance and the mind of mine. 10. The wholesome dharmas of self and others will all be diminished. 11. Therefore, those with wisdom do not give rise to arrogance. 12. The mind of mine does not arise, and the thought of self does not occur. 13. They also have no attachment and do not crave their own bodies. 14. Why is this? 15. Because they see the truth, they do not give rise to afflictions. 16. Because evil poisons are eliminated, there are no disputes. 17. Because they are free from enemies, they have no sense of ownership. 18. Because they do not praise themselves, they eliminate the afflictions of desire. 19. They do not think of other things but only contemplate causes and conditions. 20. They also teach others to contemplate the twelve links of dependent origination and all arising and ceasing. 21. Vishakha. 22. This is called a practitioner of the śrāvaka vehicle. 23. They skillfully protect their own physical, verbal, and mental actions. 24. They are also able to teach others to stay far away from the three faults. 25. Furthermore, Vishakha. 26. The people of the pratyekabuddha vehicle are not like this. 27. They have no thoughts of teaching. 28. They only awaken themselves and are unable to teach others. 29. Why is this? 30. These people have cut off the great vows and profound practices. 31. They only delight in tranquility and do not wish to transform and be reborn. 32. They are unilaterally unable to proclaim the teachings. 33. They are also unable to speak of the karmic retributions of good and evil deeds. 34. Up to the faults of birth and death and the peace and bliss of nirvana, all are not explained. 35. Only observing the minds of others, knowing there is joy and desire. 36. Then, he immediately universally manifests spiritual powers and transformations. 37. Freely and unobstructed, causing others to believe and understand. 38. For the sake of beings, he is a field of blessings, giving rise to great merit. 39. In accordance with their wishes, he is able to fulfill them. Paragraphs: $ 0 2 7 11 14 21 25 29 35 #
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Please segment these sentences into coherent paragraphs: 0. Because there is no wisdom, it is not said to be concomitant. 1. Moreover, if the intention of contemplation is called the intention that accords with contemplation, 2. then there are twenty-eight intentions. 3. The attentive attitude of following and observing means: 4. Observing whether the afflictions have been eliminated or not, and observing the principles of the teachings that have been realized. 5. This is also a distant separation and upholding antidote in relation to the previous [attentive attitude]. 6. It is not mentioned here in brief. 7. In relation to the previous separation, it is the path of progress for that [attentive attitude], and is therefore called the distant separation antidote. 8. In relation to the attentive attitude of delight, it is the path of liberation, and is therefore the upholding antidote. 9. Here, it is not said that the antidotes are mutually included because it is explained after the attentive attitude of delight. 10. Because they were not mutually included before. 11. It is also said: 12. The remaining four kinds of attentive attitudes should be known to be included within the six attentive attitudes, such as the attentive attitude of following. 13. The meaning is said: 14. The four attentive attitudes are outside the seven attentive attitudes, and are therefore called the remaining. 15. These four attentive attitudes are the attentive attitudes within the forty attentive attitudes. 16. They are now included within the six attentive attitudes, and 17. therefore it is said that they are included within the six attentive attitudes. 18. It is asked: 19. Why does this not clarify the mutual inclusion of the seventh attention? 20. The answer is: 21. The seventh attention is the result. 22. These four attentions and the previous six are all causes. 23. Causes can be mutually included, but not results. 24. Therefore, the seventh attention is not included. 25. Here, seven include forty. 26. Therefore, it only includes four. 27. In the text below the tenth, forty include seven. 28. Within the seven, there is the meaning of forty attentions being completely included. 29. Now, seven include forty, but forty do not include seven. 30. Therefore, there is incompleteness and non-inclusion, which are different. 31. Examine it. 32. Below this, the second clarifies the seven attentions that leave the desire for the first dhyāna and above up to the sphere of nothingness. 33. Within this, it is divided into three parts. 34. First, it raises the first dhyāna and generally classifies the upper grounds as all having seven attentions. 35. Second, if there is investigation and analysis below this, 36. it specifically explains the seven attentions based on leaving the lower grounds above. 37. Third, again, the coarse characteristics below this,🔽... 38. It clarifies that the two kinds of coarse characteristics are sought through six matters. 39. In the specific explanation, Paragraphs: $ 0 3 11 18 25 32 37 #
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Please segment these sentences into coherent paragraphs: 0. It is the illumination of the morning sun. 1. Among all treasures, 2. It is the maṇi jewel. 3. Among all flowers, 4. It is the blue lotus flower. 5. It is the gateway to the true emptiness of all truths. 6. Among all dharmas, 7. it is the abode of nirvana. 8. Therefore, a verse from the Vajra Samādhi Sūtra says: 9. The seal of the Dharma of one taste, 10. accomplished by the One Vehicle,🔽is able to be the foremost and the teacher 11. among all sentient beings, 12. the illumination and the guide. 13. As the Shoulengyan Jing says: 14. Among all dharmas, 15. the mind is the foremost. 16. The Dazhidu Lun says: 17. The buddhas of the three times 18. all take the true nature of dharmas as their teacher. 19. The Chan patriarchs say: 20. Among all that is bright, 21. the brightness of the mind is supreme. 22. A verse from the Lotus Sūtra says: 23. The foremost guide, 24. having attained this unsurpassed Dharma, 25. Moreover, if one has not yet entered the Chan school, 26. not only will one not attain seeing the Way, 27. but in reality the principle will cut off cultivation. 28. As soon as the basis is established, the Way arises. 29. Returning to the root is precisely the ultimate. 30. It is like observing the substance of the original. 31. Know that the painted image is not real. 32. If one understands the nature of the treasury, 33. One sees the dust and objects as false. 34. Therefore, the verse in the sutra says: 35. Not not realizing true suchness, 36. One is able to understand all activities, 37. Just like an illusionist's tricks, 38. Seeming to exist but not real. 39. Therefore, if one attains the root, Paragraphs: $ 0 8 13 16 19 22 25 34 39 #
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Please segment these sentences into coherent paragraphs: 0. “Noble one, I don’t know the Buddha, 1. I don’t know the Dharma, 2. and I don’t know the Saṅgha. Please pay the taxes and go.” 3. The monk was delayed by the tax collector for a long time before he was allowed to leave. Eventually he arrived in Śrāvastī, where he felt remorse. He told the monks what had happened. 4. The monks asked the Blessed One about it, and the Blessed One said, 5. “Monks, that monk did not commit an offense. 6. “A monk should not go in this way. Instead, he should praise the Buddha, Dharma, and Saṅgha in front of the customs official. 7. ‘The Blessed One is the Tathāgata, the Arhat, the Perfectly Enlightened One, 8. the one endowed with knowledge and feet, 9. the Sugata, 10. the knower of the world, 11. the charioteer of human beings to be tamed, 12. the unexcelled, 13. the teacher of gods and humans, 14. the Buddha, the Blessed One. 15. The Blessed One’s Dharma is well-spoken, 16. truly seen, 17. free from disease, 18. without interruption, 19. well-established, 20. and meaningful to behold. 21. It is to be personally experienced by the wise.’ 22. The Saṅgha of the Blessed One’s hearers are well-practiced,🔽rightly-practiced, 23. uprightly-practiced, 24. harmoniously-practiced,🔽practicing in accordance with the Dharma, 25. practicing in harmony with the Dharma. 26. There are those in the Saṅgha who are practicing to actualize the fruit of stream entry, 27. there are those in the Saṅgha who are stream entrants, 28. there are those in the Saṅgha who are practicing to actualize the fruit of once-return, 29. there are those in the Saṅgha who are once-returners, 30. there are those in the Saṅgha who are practicing to actualize the fruit of non-return, 31. there are those in the Saṅgha who are non-returners, 32. There are also in the Saṅgha those who are engaged in realizing the fruit of arhatship. 33. There are also in the Saṅgha those who are arhats. 34. Thus, these are the four pairs of persons, the eight types of individuals. 35. This Saṅgha of the Blessed One’s disciples is endowed with the perfection of morality, 36. endowed with the perfection of concentration, 37. endowed with the perfection of wisdom, 38. endowed with the perfection of liberation, 39. endowed with the perfection of the knowledge and insight of liberation,🔽worthy of offerings,🔽worthy of reverential salutations, Paragraphs: $ 0 3 4 6 7 15 22 26 35 #
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Please segment these sentences into coherent paragraphs: 0. The term all things refers to the life span of all things. 1. Because it is not the same as the previous section. 2. The end of the teaching. 3. If this is so, then it is called all. 4. Because when all things exist, at all times, and in all ways, all things are connected in all places, and all times are connected in all ways. 5. However, the fruit is also the fruit of the desire, not the result. 6. In the field of rice, there is no rice, and in the field of wheat, there is no rice. 7. When it rains in the summer, it is not the winter. 8. The causes of accumulation are seen in this way, not in this way. 9. This is not the case, for if milk and so on were the fruit, then butter and so on would be the fruit. 10. Likewise, this is the support for the walls and the pillars, and this is the support for the pillars and the pillars. 11. When the sprout and so forth are born, the fruit and the flower and so forth are not. 12. Fire burns itself, not water. 13. This is the explanation of the function of the mind. 14. This is not a specific result. 15. What is the fault of the division into nonexistence? 16. The term life of some things is used to refer to the time of the other things. 17. When something is slightly different, in some way, in some way, in some way, all its unbiased continuum will be neither followed nor reversed. 18. If all objects, times, and forms are the same, then how could there be no difference in the way that the following is reversed on the basis of the difference? 19. The term temporary is used to refer to the period of time. 20. If it is so, it is in the case of the one who has entered and the other who has gone away, and in the case of the one who has done it. 21. The end of the teaching. 22. Well, then, it is called all-pervasive. 23. When it is asserted that the term does not exist in any object, then what is the opposite of the term? 24. What is the basis of the action? 25. Who said? 26. Is it not a conventional term that does not exist in all objects? 27. Some countries have a . 28. The word one is used to refer to a person. 29. When someone asserts that the term does not exist is partly a factor, what is the reason? 30. Why is it not without reason? 31. The term other than nonconceptual is used to refer to the fact that the mind is not perceived. 32. For there is no reasoning other than the explanation of non-observation. 33. If it is said that there is no cold contact here, because there is fire, then why is it not apprehended? 34. The words the object of negation and the object of accomplishment are used to refer to the object of negation. 35. The object of negation is that which negates something and causes it to negate something else. 36. It is the practice of accomplishing something that prevents something. 37. The reason is that it is not observed. 38. However, since the object is apprehended, the non-negation of that is not established as nonexistence. 39. Therefore, even those who work for other peoples benefit do not work for each other. Paragraphs: $ 0 3 8 13 16 19 24 28 31 34 #
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Please segment these sentences into coherent paragraphs: 0. The first is the realization and the second is the desire. 1. There is no shame or shame. 2. Therefore, when I hear of the merit, wisdom, and prudence of the Thus-Gone One, 3. Those who practice the Dharma and the Dharma. 4. How could all the buddhas be like that? 5. How many buddhas of the ten directions do you wish to offer? 6. When they hear this, they will be alert. 7. The thought will be the heart of the effort. 8. Whoever hears this advice will be happy. 9. I have found great joy and faith. 10. Always be careful. 11. They will become naturally occurring buddhas. 12. The Blessed One has explained this chapter of the Bodhisattvas Care, and the fourteen thousand sentient beings have generated the aspiration for unsurpassed, perfect, complete awakening. 13. There will be twenty-two thousand living beings. 14. He has gained patience with the unborn. 15. There are eight thousand living beings. 16. Then he gained the patience that is appropriate. 17. There will be thirty-two thousand living beings. 18. The eye of the Dharma is pure and free from contamination. 19. He taught the omniscience to eight hundred monks. 20. This great world system, which is one thousand times three thousand, is also divided into six parts. This great world system is filled with great light. 21. The king of the snowy mountains and the great ocean, all unwarmed, were like the flowers that had never been seen before, and had never been heard of before. 22. The following is the explanation. 23. The power of the Buddha and the faith of the nāga king, the unwarmth, are the causes for the practice of this Dharma teaching. All the unwarmth are made of the fragrance of a precious lotus, a hundred thousand colors, and hundreds of thousands of cha 24. It is filled with the continuum of the uncontaminated. 25. Then the nāga kings son, each of the five hundred spiritual practitioners, each of them offering a precious stake to the Blessed One for the sake of his service, said, I have done this. 26. Blessed One! 27. The Buddha. 28. They are for our sake. 29. Why? 30. The Blessed One said, Blessed One, I have no doubt that you will be able to do this. 31. We have heard this teaching that is not in accord with the world, but we are not afraid. 32. I am not afraid. 33. I did this so that I would not be satisfied by listening to such things. 34. Blessed One! 35. How does a bodhisattva become a buddha? How does the wheel of dharma turn? 36. Please explain the way to practice the Dharma. 37. The Blessed One said, I am the one who has the power to do this. 38. The good ones. 39. Therefore, the following is the explanation. Paragraphs: $ 0 2 6 12 20 22 26 35 37 #
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Please segment these sentences into coherent paragraphs: 0. The second is the answer, divided into two. 1. The first is the explanation of the previous faults. 2. The second is the manifestation of the later virtues. 3. The third is the conclusion. 4. The third is the explanation of stable abiding, divided into three. 5. The first is the question. 6. The second is the answer, divided into two. 7. The first is the establishment of the previous faults. 8. The second is the manifestation of the later virtues. 9. The third is the conclusion. 10. The fourth is the explanation of close abiding, divided into three. 11. The first is the question. 12. The second is the answer, divided into two. 13. The first is the establishment of the cause. 14. The second is the manifestation of the effect. 15. The third is the conclusion. 16. The fifth is the explanation of disciplined abiding, divided into three. 17. The first is the question. 18. The second is the answer, divided into two. 19. The first is the establishment of the object of elimination. 20. The second is the establishment of the means of elimination. 21. The third is the conclusion. 22. The sixth is the explanation of tranquil abiding, divided into three. 23. Second, the answer is divided into two parts.🔽First, it establishes what is to be countered. 24. Second, it establishes what can counter. 25. Third, it concludes. 26. Seventh, clarifying the most extreme tranquility is divided into three parts. 27. First, a question. 28. Second, the answer is divided into two parts.🔽First, it establishes what is to be countered. 29. Second, it establishes what can counter. 30. Third, it concludes. 31. Eighth, clarifying the single-pointed focus is divided into three parts. 32. First, a question. 33. Second, the answer is divided into two parts. 34. First, it establishes the cause. 35. Second, it reveals the effect. 36. Third, it concludes. 37. Ninth, clarifying meditative absorption is divided into three parts. 38. First, a question. 39. Second, the answer is divided into two parts. Paragraphs: $ 0,4,10,16,22,26,31,37 #
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Please segment these sentences into coherent paragraphs: 0. First, the four flavors, and next, the finest nectar. 1. The first part has two parts: 2. First, listing the four flavors, and next, clarifying the meaning of the four flavors. 3. In the first part of the text, the four flavors both have the names of merging and not merging, but there are slight differences. In the milk, the separate is considered not merging. The single flavor of the curd teaching is entirely not merging. In 4. If the perfect is used to refute the three, or if the perfect is used to refute the hidden, then the perfect merging is considered merging. 5. Or if the three teachings are used to refute the hidden, then the merging and penetrating is considered merging. Although it also refutes the great, it is mainly refuting the small, so it is said to make the small roots ashamed of the small and yearn 6. In the ripe butter, it says to make the small roots entrust the merging to the not merging. The small vehicle of the common teaching entrusts the merging and penetrating merging to attain the small fruit, which refers to the small fruit as not mergin 7. To make the large roots follow the not merging towards the merging, it refers to the common and separate as not merging, which is to make the bodhisattvas of the common and separate teachings towards the perfectly merging merging. 8. Question: 9. If it is said that teaching the Buddha vehicle may cause them to fall into suffering, is the teaching of the Flower Ornament Sutra not the Buddha vehicle? 10. Answer: 11. If we discuss it in terms of teachings, the Vaipulya and Prajñāpāramitā also have the Buddha vehicle, so why is it unique to the Huayan? 12. The words falling into suffering only refer to being unable to bear the sole Buddha vehicle, so hearing the three teachings of distinction and so on still avoids giving rise to slander, and still uses the power of the secret to conceal the small and 13. Although it is said that the great capacity is still separated from distinction, the small faculties are concealed and do not hear it at all. Because the small is concealed, it is not called established together, so it is only given the name of sudde 14. The sudden greatness of the Huayan is still not the original intention, let alone the Deer Park which only establishes the non-fused? 15. Therefore, the beginning of the Tripiṭaka teaching and the coarse within the collection are not yet complete, so the name of the wonderful is completely cut off. The Vaipulya and Prajñāpāramitā can be understood by comparison. 16. Next, from Although there are various... to not the Buddha's original intention, it next clarifies the meaning of using the four flavors. It explores the fact that the four flavors expounded in the Lotus Sutra have not yet been fully expressed, and t 17. The words to set up are common to both the coarse and the subtle. Before this, it still uses provisional means to set up, 18. As for the three phrases following others and so on, these three have both common and specific meanings. If one explains them one by one in terms of the seven layers and the four teachings, this is based on the general and common explanations in the 19. Before the Lotus Sutra, it is called following others. Therefore, although the previous teachings all have a tendency to merge, they are still provisional and belong to following others. They are not yet able to reveal the truth and are called not in 20. Only up to this sutra does it reveal the truth and merge all that has not yet been merged. It makes all the previous teachings the same as the wonderful Dharma, and the Buddha's original intention is fulfilled. Therefore, the text below says it is no 21. Therefore and so forth concludes the initial text's meaning of not explaining, urgent also means pressing. 22. Next, below the present sūtra, it clarifies the flavor of ghee, also in three parts: 23. First, it clarifies the present sūtra; next, below causing one, it clarifies the Buddha's original intention in speaking; third, below therefore establishing, it concludes the establishment of the name. 24. In the initial text, abandoning means only discarding, thus one should know that opening and discarding have different names but the same essence. 25. In the next text, due to unavoidable circumstances, the one sound has different understandings. Since it has already been skillfully ripened, the flavor of the Way is without distinction. The rest think of attaining nirvāṇa, if the five thousand leav 26. Now it is expressed and so forth, the sūtra says for the sake of the one great matter of the causes and conditions of the Buddha's appearance in the world, since the great matter is accomplished, the intention of appearing in the world is fulfilled. 27. As for the three conclusions, since this sutra is called wonderful, the previous four are still considered coarse. The three conclusions conclude the four flavors, and the name wonderful is not established. For what reason? Because it is mixed, it is 28. This sutra is different from that, so it is said to be no longer, and only then can it independently obtain the name wonderful. 29. In the parable, it is said example. In order to establish a parable for the Dharma, the parable is exemplified in the Dharma, so the previous three chapters are all exemplified by flowers. 30. The first example establishes the name, the second how example distinguishes the previous, and the third thus example concludes the previous. 31. In the first text, the establishment in the text only discusses the wonderful name and spans the five periods. Opening the profound and advancing from the beginning to the ultimate, now the parable is also briefly exemplified, only saying that the co 32. Next, in the analogy and classification, the five flavors were previously fully discussed. Now, it is only from the perspective of people, distinguishing from non-Buddhists and the previous three teachings, because the subtlety in various schools is 33. Crazy flowers have no fruit can be understood. 34. Moreover, it should be further added that there are fruits without flowers, which can be compared to non-Buddhists' belief that fruits are naturally produced. As recorded in the Geographical Records of Wu: 35. There is a tree in Guangzhou called du, which does not flower but bears fruit. The fruit comes from the bark. 36. It is the size of a pomegranate, red in color, and can be cooked and eaten. 37. If one does not eat for several days, it all turns into worms. 38. Like ants with wings that can fly and attach to people's houses. 39. Although non-Buddhists believe in naturally produced fruits, these fruits are not real. Paragraphs: $ 0 8 10 16 22 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. For hundreds of thousands of lifetimes in between, they are bound by the chains of karma, 1. This karma binds sentient beings, so one must accumulate the provisions for the path. 2. If the gods always experience pleasure and constantly create unwholesome karma, 3. The causes are dissimilar, and the deluded dwell in the mind. 4. Deceived by desire, one only eats and awaits death. 5. If one cannot know the truth, one cannot benefit sentient beings. 6. Deceived by desire, one only eats and awaits death. 7. If one destroys the Dharma for the sake of bodily pleasure, that is foolishness. 8. At all times, with a single mind, always diligently cultivating good deeds, 9. Abandoning the unwholesome - this is the characteristic of wisdom. 10. Careless and not observing precepts, eating up one's past karma, 11. Because of indulging in carelessness, one will soon fall from the heavenly realm. 12. That mind is always like this, driven by time, 13. Later, it will be burned by the fire of regret, and there will be no one who can save it. 14. Evil cannot be avoided, and sentient beings will definitely experience it, 15. Later, when they reach the time of death; 16. Knowing this, one should practice tranquility. 17. The king of geese, Bhadrapāla, foremost in valor, with such a beautiful voice, spoke this verse to the assembly of gods: 18. In this way, the king of geese, with the voice of a bodhisattva, for the sake of all the gods, manifested immeasurable kinds of immeasurable sounds and phrases, all in harmony. 19. The voice of the bodhisattva, beautiful and powerful, was victorious and surpassed the voices of the gods. 20. There, the assembly of all the gods again heard a great voice from afar, surrounded by innumerable celestial maidens, in a magnificent jeweled palace adorned in various ways. 21. All kinds of flowers and fruits were fully present at all times, and innumerable lotuses completely covered the place. The delightful singing voices of many celestial maidens, the shining light of exquisite jeweled necklaces, and the adornments of ga 22. The melodious voices of hundreds of thousands of celestial maidens singing, the sounds of the five types of music, bring joy to the hearts of those who hear them. 23. Adorned with beryl jewels, great blue jewels, and golden pillars, adorned with great lion thrones, such a jeweled palace moves through the sky. 24. The king of the Yāma Heaven, in that palace, with countless hundreds of thousands of celestial maidens making offerings to the king, with hundreds of thousands of joined palms praising the king, 25. In the sky, as clear as a painting, with a victorious joyful mind, heading towards the mountain garland mountain, wishing to go see the king of good time geese. 26. Thus, the king of geese, by the power of his great vows, for the benefit of the gods, was born in the Yāma Heaven, remembering his previous lives. 27. Therefore, the king of the gods, with a respectful mind, comes to him in order to listen to the Dharma, for the benefit and happiness of himself and the heavenly multitudes, benefiting both self and others, not falling into evil realms, in order to b 28. At that time, the gods were playing and enjoying themselves in the Mountain Garland Mountains, in various places in the mountains, 29. gardens, and forests. Some were staying in flat places, some were in mountain valleys, 30. some were in lotus groves, some were in ponds, 31. some were in palaces, some were in jeweled houses, some were 32. in mountain peaks, some were on river banks, some were 33. on mountain tops, some were in flower groves, some were in fruit groves, 34. some were under wish-fulfilling trees, some were under wish-fulfilling trees of lapis lazuli and gold, some were 35. in forests of countless trees that were delightful to see. 36. All of them, together with the celestial maidens, whether in large or small groups, all the celestial beings quickly give rise to joyful thoughts, singing, dancing, laughing, and looking at the Heavenly King. 37. Seeing the Great Heavenly King sitting in the excellent palace, endowed with incomparable heavenly bliss, having seen this, they quickly run, all the celestial beings run with all their might. 38. Having seen Heavenly King Muzhoulou, they look around and run, their minds and eyes both joyful, their eyes never letting go, getting closer and closer. 39. Those celestial beings think like this: Paragraphs: $ 0 8 12 17 20 28 36 #
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Please segment these sentences into coherent paragraphs: 0. The whole becomes various consciousnesses. 1. There is no separate mind characteristic. 2. False consciousness relies on the mind. 3. Because it is not true, there is no ignorance characteristic. 4. True and false characteristics rely on each other and are inseparable. 5. Yet the mind is not of the nature of movement. 6. This combines with the previous third, water is not of the nature of movement. 7. It clearly shows that the nature of the mind is originally not moving thoughts. 8. If ignorance ceases, etc. 9. This combines with the previous fourth. 10. The nature of wetness is not destroyed, showing that ignorance is eliminated. 11. Just as when the wind stops and ceases, then the consciousness of karma and the consciousness of continuity like the waves of characteristics cease. 12. The nature of wisdom that illuminates and observes the fundamentally defiled enlightened mind. 13. Because there is nothing to destroy, it is like the nature of wetness not being destroyed. 14. Treatise: 15. The inconceivable activity, the supreme and wonderful realm. Commentary: 16. Next, it reveals the second characteristic of inconceivable activity. 17. Within this, there are two parts. 18. First, the thesis. 19. The latter is the explanation. 20. This is the first statement. 21. Based on the pure wisdom and Dharma body, the characteristics of the meritorious qualities of this response body arise. 22. It serves as the supreme and wonderful realm for the six sense organs of sentient beings. 23. Therefore, the Bao Xing Lun says: 24. The body of all Buddha Tathāgatas is like empty space, without characteristics. 25. For those with superior wisdom, it manifests as the realm of the six sense organs, displaying subtle forms. 26. It emits wonderful sounds.🔽It causes one to smell the fragrance of the Buddha's precepts. 27. It bestows the wonderful Dharma flavor of the Buddha. 28. It causes one to experience the touch of samādhi. 29. It causes one to understand the profound and wonderful Dharma. 30. The treatise says: 31. It is said that the immeasurable merits are obtained for the sake of benefiting others. 32. This is the explanation.🔽As for the characteristics of immeasurable merits, 33. it horizontally reveals that the meritorious qualities of karma are vast and immeasurable. 34. It is always uninterrupted. 35. It vertically reveals that the roots of karma and conditions extend throughout the three periods of time. 36. It naturally corresponds with the faculties of sentient beings. 37. It reveals the superior ability of karma, responding to various kinds without effort. 38. Those who attain benefits. 39. It shows that the superior benefits of the activity are not in vain. Paragraphs: $ 0 8 14 23 30 32 #
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Please segment these sentences into coherent paragraphs: 0. Where did you go? 1. The monk bowed like a woman. 2. The master said, 3. When you come back, I'll give you thirty blows. 4. The master said, 5. Under Yangqi's command, 6. it is already before words. 7. What is the proper order? 8. He shouted and then got down from the seat. 9. He ascended the hall and said,🔽The arrow that seizes the hawk, 10. the sword that kills the dragon, 11. the general himself is defeated. 12. He embraces the horse and drags the flag. 13. If someone knows where to establish a home and set up a country, 14. say a phrase about it! 15. After a long pause, he said, 16. The great peace is originally brought about by the general, 17. but the general is not allowed to see the great peace.🔽He shouted. 18. He ascended the hall and said, 19. A layperson asked, 20. When the human king meets the Dharma king, 21. what should they discuss? 22. The master said: 23. On the fishing boat, Xie Sanlang. 24. The monk said: 25. This matter has already been instructed by the master. 26. What is the family style of Yun Gai? 27. The master said: 28. The hat and jacket are taken off to pay for the wine. 29. The monk said: 30. If a guest suddenly arrives, 31. how will you entertain them? 32. The master said: 33. Three or two cups are still idle matters. 34. After getting drunk, the disheveled laughter kills people. 35. The master said: 36. All dharmas are the Buddha's Dharma. 37. He then patted the meditation seat and said: 38. The mountains, rivers, and earth are smashed into a hundred pieces. 39. Give me back the Buddha's Dharma! Paragraphs: $ 0,5,9,18,36 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha is the supreme teacher of gods and humans, thoroughly understanding all dharmas without obstruction, 1. he should have compassion for all beings and explain this wondrous event of emitting light. 2. What person will give rise to a pure mind here, understanding the subtle and wonderful nectar-like phrases, 3. in the worlds of the ten directions, will they attain the perfect and complete omniscience? 4. Who will in the future buddha-lands benefit and accept all the deluded beings, 5. skillfully proclaiming the unsurpassed wondrous Dharma wheel, subduing the armies of Māra and heterodox doctrines? 6. These sons of heaven deeply enter the meaning of the Buddha's teachings with a determined mind, 7. may the Tathāgata only shake the sound of the Dharma, causing those in the assembly to remove their web of doubts. 8. The unsurpassed one adorned with a hundred merits, with a compassionate mind universally covering the world, 9. With the eight kinds of merits and the voice of Brahmā, all wish to hear and uphold the Buddha's teachings. 10. If there are sentient beings who, in the Buddha's presence, delight in hearing the true Dharma and diligently cultivate it, 11. Firmly and unwaveringly upholding the bodhi mind, they will gradually be able to accomplish omniscience. 12. The Tathāgata skillfully expounds the subtle and wonderful Dharma, able to end the suffering of birth and death for all sentient beings, 13. The Buddha's disciples should purely uphold it in their minds, causing the Buddha's lineage to be eternally unbroken. 14. At that time the World-Honored One spoke a gāthā for the bhikṣu Aśvajit, saying: 15. Aśvajit skillfully asked about the matter of emitting light, for the benefit and joy of all gods and humans, 16. The merit you have attained is inconceivable, even using analogies it is still inexhaustible. 17. Excellent, Venerable One, in accord with the occasion, the minds of the great assembly are delighted, 18. These gods and humans of the Heaven of Pure Abode will attain liberation within my Dharma. 19. In the past, they made offerings to many buddhas, numbering in the trillions, 20. penetrating the nature of phenomena without doubt, each asking this meaning of those buddhas. 21. Because of their past causes and conditions, they praised the Buddha with wonderful verses, 22. and in this life, with a pure mind, they extolled the good and auspicious ones of the Bhadrakalpa. 23. Later, in the kalpa of udumbara flowers, they will become buddhas called Nārāyaṇa, 24. teaching and transforming beings numbering in the koṭis, all attaining the bliss of the quiescence of the unconditioned. 25. Emerging in the same kalpa, all named Dharma-dhvaja, perfectly enlightened, 26. transforming and liberating the same number of beings, they will in sequence all attain buddhahood. 27. When the transformative causes and conditions of these tathāgatas are exhausted, they will distribute their remaining physical relics, 28. They will establish innumerable stūpas, like scattering flowers to adorn the Buddha-lands. 29. All the various kinds of sentient beings will each make offerings to the relics, 30. All ascending the gate of the tranquil nectar, praised by all Tathāgatas. 31. If there are those who chant the name of that Buddha, giving rise to pure faith and a joyful mind, 32. Know that due to this good cause and condition, they will meet Maitreya Buddha in the future. 33. Because they are accepted by Maitreya, they will diligently cultivate and sever all bonds, 34. Joyfully cultivating the tranquil śamatha, gradually attaining the fruit of no-more-learning. 35. From one Buddha-land to another Buddha-land, making offerings and attending without weariness, 36. In the great assembly of devas and humans, extolling the supreme merit and virtue of the Buddha. 37. Now these sons of the Heaven of Pure Abode all possess majestic virtue and great fame, 38. Profoundly understanding the inconceivable wisdom of the Buddha, each bowed their heads to the feet of the Tathāgata. 39. There were 8 koṭīs of gods from the Bṛhatphala heaven who saw the Asura kings and the gods from the Pure Abodes and so forth, making various offerings to the World-Honored One and presenting them to the Tathāgata. Paragraphs: $ 0 6 10 14 19 23 27 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Associated with the faculty of joy? 1. Associated with the faculty of equanimity?🔽Answer: It should be said that they are either associated with the faculty of pleasure, 2. or associated with the faculty of joy, 3. or associated with the faculty of equanimity. 4. It has already been explained that they are not bound to the desire realm. 5. One should know that they are not associated with sorrow and suffering. 6. Therefore, the treatise only discusses them in terms of the three faculties. 7. Although it is generally said that they are associated with the three faculties, 8. The distinctions in their associations have not yet been revealed. 9. Therefore, their distinguishing characteristics should be further explained. 10. How are they associated with the faculty of pleasure? 11. The answer is: If one enters the stage of right and uncontaminated [wisdom] based on the third concentration, 12. The worldly supreme dharmas that one attains 13. However, in the third concentration, 14. The worldly supreme dharmas 15. May be associated with the faculty of pleasure, 16. Or not associated. 17. Those associated with the faculty of pleasure 18. Refer to the remaining mental and mental factors, excluding the faculty of pleasure. 19. Those not associated 20. Refer to the faculty of pleasure itself, 21. As well as form that accompanies the mind, 22. And factors not directly associated with the mind. 23. Here, we will only discuss the remaining mental and mental factors. 24. Therefore, it is said that they are associated with the faculty of pleasure. 25. How are they associated with the faculty of joy? 26. Answer: If one relies on the first two meditations, 27. and enters the stage of correct separation from birth, 28. then the supreme worldly dharmas that one obtains, 29. however, the supreme worldly dharmas of the first two meditations, 30. are either associated with the faculty of joy, 31. or not associated. 32. Those associated with the faculty of joy, 33. refer to the remaining mental and mental factors, excluding the faculty of joy. 34. Those not associated, 35. refer to the faculty of joy itself, 36. and the form that accompanies the mind, 37. and the factors not directly associated with the mind. 38. Now, 39. I will only discuss the remaining mental and mental factors. Paragraphs: $ 0 4 7 10 25 38 #
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Please segment these sentences into coherent paragraphs: 0. The listener says, “Will you restrain yourself from now on?” and the one confessing says, “I will restrain myself.” 1. In this way, repeat it a second and a third time. 2. After that, the listener says, “It is well,” and the one confessing says, “It is good.” 3. If the monk who is listening to the confession has doubts or uncertainty about the downfall, he should ask the monk who is confessing the downfall, and if necessary, he should consult the Vinaya experts, the experts on the scriptures, and the experts 4. He should confess it in the presence of a monk in accordance with the Dharma. 5. If he knows of any offense that is to be restrained, 6. he should restrain himself mentally. 7. If he knows of any offense that is a serious transgression, a downfall that requires relinquishment, or a downfall that is a mistake, he should be consecrated. 8. This is how it is done. 9. He should take off his two sandals 10. in the presence of a fully ordained monk who is natural, 11. in agreement with him in view and in practice,🔽and who is within the same boundary. 12. He should sit in front of him with his palms together in homage and say the name of the class of offense and the name of the offense that he has committed. 13. He should say this: 14. ‘Venerable, please pay attention. 15. I, the monk so-and-so, have incurred this downfall of such and such a name and type. 16. I, the monk so-and-so, today in the presence of the venerable one, confess and purify that downfall. 17. Tomorrow, I will make amends for that downfall in accordance with the teaching. 18. Repeat this three times. 19. On that very fifteenth day of the confession ceremony, in the midst of the community of monks, that downfall is to be purified in the presence of a monk. 20. This is how it is done. 21. He should sit in front of the monk in the position of sitting with legs crossed, 22. bow with palms joined, and say this: 23. “Venerable, please listen. 24. Today is the fifteenth day of the confession ceremony of the community. 25. I, the monk so-and-so, am also on the fifteenth day of the confession ceremony. 26. I, the monk so-and-so, remember that in the midst of the saṅgha there is a downfall by name and type such as this. 27. I, the monk so-and-so, today in the presence of the venerable one will confess this downfall and perform the confession ceremony. 28. Tomorrow I will make amends for the downfall in accordance with the teaching.” 29. On that very fifteenth day of the confession ceremony, if a monk has doubts about a downfall in the midst of the saṅgha, 30. today he should confess that downfall to a monk who is sitting nearby. 31. This is how it is done. 32. He should sit in front of the monk who is sitting nearby, squatting on his heels. 33. Having joined one’s palms in reverence, one should say the following: 34. “Venerables, please give your attention. 35. Today is the fifteenth day of the purification and confession ceremony for the saṅgha. 36. Today is also the fifteenth day of my purification and confession ceremony. 37. I, the fully ordained monk named so-and-so, have doubts about a downfall of such and such a name and type within the saṅgha. 38. Today, in the presence of the venerable, I will purify and confess that downfall. 39. Tomorrow morning, I will ask the fully ordained monks who uphold the sūtras, uphold the vinaya, and uphold the mātṛkā-s, and will clear up my doubts and dispel my uncertainty. I will then properly restore that downfall.” Paragraphs: $ 0 4 8 19 29 #
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Please segment these sentences into coherent paragraphs: 0. causing those faculties to be subtle and undefiled, enabling the factors of enlightenment to be perfectly complete, and then using 1. the water of the deathless Dharma to always irrigate it, blowing it to make it grow with the wind of wondrous liberation, and also 2. Abiding in the samādhi mudrā, like the breath not coming out, visualize above one's own heart a great lotus flower, 3. on which there is a full moon disc with white light shining in four directions. Further visualize the samādhi mudrā sealing the center of the heart, 4. using this samādhi mudrā and so forth to gather in the three karmas and prevent them from becoming scattered. Merely for a short time 5. remain silent, and then subsequently awaken them with mantras and mudrās. Having been awakened, 6. they again emit light, in order to perfect the wisdom of omniscience. 7. The Buddha said: 8. The well-defined characteristics of the samādhi mudrā heart-mind and moon disc that are visualized are the wisdom of the seed of the honored tathāgatas. 9. Furthermore, the mind of sentient beings abides in the eighteen realms. The body is like a lotus flower, and the flower has a fragrant scent. 10. Moreover, Vajrapāṇi! 11. Just as a person perfumes soil with flowers or perfumes other objects, although the flowers are not seen, the fragrant scent is present, it is also like this. 12. Vajrapāṇi! 13. The seed of the mantra is in accordance with that nature, and until the end of saṃsāra, the seed is uninterrupted, and with wisdom and skillful means, it becomes various forms. 14. Moreover, the seed fragrance embraces and accepts the thought of the ācārya's body, which is never retreating, and can cause the ācārya to embrace and accept all sentient beings and practice to save them, even not missing the time during the day and 15. Vajrapāṇi Bodhisattva addressed the World-Honored One, saying: 16. What is called time? 17. The Buddha said: 18. Vajrapāṇi! 19. There are two kinds of time. 20. What are the two? 21. The Buddha said: 22. One is internal, the other is external. 23. Vajrapāṇi said: 24. What is called internal and external? 25. The Buddha said: 26. Vajrapāṇi! 27. I will now explain the external time for you. 28. As for external time, one day and night is divided into eight major periods, with two hours being one major period, and four major periods being one day, double that being one day and night, which are the eight periods. 29. Moreover, Vajrapāṇi! 30. When the sun and moon rise and set, and when the stars rise and set, these are the times for practitioners to perform pacifying and increasing rites, and they will attain the accomplishment of all their wishes. 31. If at this time one gives rise to a mind of diligence and practices for the benefit and happiness of all, all demonic hindrances will not dare to encroach; 32. If one is performing wrathful rites, one may use the time of noon or midnight. If one uses other times, one will not attain one's wishes. 33. Vajrapāṇi Bodhisattva said to the Buddha: 34. World-Honored One! 35. The external times have been explained, but what about the internal times? 36. The Buddha said: 37. Vajrapāṇi! 38. As for internal times, this refers to the union with the subtle, secret, and foremost teachings. 39. With the wisdom of the characteristics of the mind of enlightenment and liberation, for the sake of sentient beings, he expounds the mantra methods for accomplishing pacification, increase, attraction, subjugation, and so forth. Paragraphs: $ 2 7 10 15 18 23 26 33 37 #
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Please segment these sentences into coherent paragraphs: 0. One should not speak too much. 1. Stand up in front of the incense burner and express gratitude, saying, Again receiving your gracious reception, I specially bow to express my thanks. The abbot escorts them out. 2. The head monk says, The abbot is venerable. Follow to the attendant's office to express gratitude, saying, Having troubled you to use your spiritual power, I specially bow to express my thanks. Return to the outer hall and stand in the lower hand pos 3. Wait for the abbot to return. 4. The rites are the same as before. Greet them and bring them in. 5. The words say, In a short while, I respectfully consider. 6. The great teacher of the hall, your reverence, I hope you are well. 7. We have just finished paying our respects in order and are grateful for your heavy courtesy. 8. We are deeply grateful for your kindness. The abbot says: I hope you will stay and not be inconvenienced. The group escorts him out. 9. The head monk turns to greet the attendant who enters. 10. Together with the group, he says: In a moment, I respectfully wish 11. The venerable high attendant Chan master good health and many blessings. 12. It is proper for us to visit your quarters to pay our respects, but we are deeply grateful for your heavy courtesy in coming to see us. The attendant says: The monastery is fortunate to have received your visit from afar. 13. We apologize for the delay in expressing our gratitude. We are deeply ashamed. Nowadays, many travelers do not enter the guest hall. 14. Wherever they go, they immediately seek out the quarters of the heads of the various departments to stay. 15. The ancient rules have gradually become unheard of.🔽When the abbot meets famous and distinguished guests,🔽he escorts them to the guest house to return the courtesy. 16. When the senior monks come to pay a visit, 17. they go to the lower part of the Dharma hall. 18. They wait for the abbot to return the courtesy. 19. To avoid the trouble of the abbot's heavy descent. 20. But the great masters of the five mountains do not return the courtesy. 21. Half a day's invitation for refreshments. 22. That evening, the special hot water is served, and the abbot puts on his robe to attend. 23. The abbot greets him at the entrance.🔽In front of the incense burner, they exchange greetings. 24. They sit down, and the attendant burns incense and offers hot water. 25. After the hot water is served, he stands up in front of the incense burner to express gratitude for the hot water. 26. He must perform the two bows and three prostrations with unopened sitting cloth, put on his robe, and sit down for refreshments. 27. If the abbot is too busy, 28. he invites the head official to accompany him as a substitute. 29. At that time, he should stand up himself to burn incense. 30. The abbot himself accompanies him for hot water, which is the utmost courtesy. 31. The next day, after the porridge, he invites tea. 32. The head monk leads the group. 33. They line up in front of the abbot's quarters.🔽When the abbot arrives, 34. they immediately step forward to greet him and say, We have respectfully wished that the head of the hall, the venerable abbot, has a comfortable and auspicious day. 35. We, so-and-so, have been greatly honored by your kind invitation. 36. Our feelings of gratitude are beyond words. They enter the seat, and the attendant burns incense and serves tea. 37. They rise and go to the incense burner in front of the abbot's quarters to perform two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth to express thanks for the tea. 38. In the first opening, they say, We have repeatedly received the special tea service. 39. Our feelings of gratitude are beyond words. In the second opening, they say, At this time, we respectfully wish that the venerable abbot's daily activities are filled with blessings. They step back and perform three prostrations with fully opened sit Paragraphs: $ 0,1,3,9,15,23,27,33 #
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Please segment these sentences into coherent paragraphs: 0. I beg you to understand this. 1. I requested the accomplishment of the mantra. 2. May I strengthen my activities! 3. The student received flowers. 4. Twenty-one times three times. 5. Then the disciple Vajradhara said, I am the one who has the power to make the world a better place. 6. The gods and masters. 7. Then he offered flowers and said, I will give you the following advice. 8. Blessed One, I have taken hold of it. 9. Please teach me. 10. Then the Vajra Master said, I am the one who has the power to make the world a better place. 11. He took the vajra in his hand. 12. And blessed with the vajra of wisdom. 13. This is the teaching of all buddhas. 14. The lord of strength lives in his hand. 15. You will always keep it. 16. In his hand is the vajra mantra. 17. OM VAJRA SAMYA STAB BAMBHAYA ABHISH KSAK MANI 18. The mantra is recited by the disciple. 19. I will place a vajra in your hand. 20. Then the Vajra Master said, I am the one who has the power to make the world a better place. 21. The ornaments and the ornaments are the same. 22. He will surround his disciples and rest them, with three faces and six arms, and meditate on them. 23. The hero will take it. 24. In his hand is the vajra mantra, stable. 25. They live outside and inside. 26. Omnaila or Vardharājavajrapa is he. 27. I will practice this mantra. 28. Then the Vajra Master said, I am the one who has the power to make the world a better place. 29. The great master entered the tradition of the great master. 30. He gave the disciples the Dharma robes. 31. I am the Lion of the Lion. 32. He holds a jewel in his hand, and a vajra in his hand. 33. All these are my emanations. 34. Do not be afraid, for you are free from the terrors of samsara. 35. The Buddha's realm is the pure realm of the immovable. 36. He will be born as the son of the Victorious One. 37. OM VAJRA RAKSHA RAKSHA HUM ABHISH KHAYA M 38. Please teach and keep the mantra, and give me the wheel of your life. 39. It is the essence of all buddhas. Paragraphs: $ 0 3 5 8 10 18 20 28 34 38 #
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